Podcasts about Supreme

The post The Central, Supreme, Sufficient Jesus appeared first on Providence Church.

Are political tactics quietly eroding your right to vote before Election Day even arrives?As mail-in balloting approaches, a high-stakes legal battle is forcing an emergency showdown at the Supreme Court. While disruptive political strategies rely on breaking the rules first and letting the courts catch up later, the actual facts tell a completely different story.Michael Steele pulls back the curtain on the real numbers behind election integrity. You'll get a clear breakdown of a landmark Brookings Institution study revealing that mail-in voter fraud occurs at a virtually non-existent rate of 0.000043%.Catch Michael Steele on The Weeknight Mondays - Fridays at 7pm EST on MSNBC: https://www.msnbc.com/weeknightFollow Michael on X: https://x.com/MichaelSteeleFollow Michael on Bluesky: https://bsky.app/profile/michaelsteele.bsky.socialFollow Michael on Instagram: https://www.instagram.com/chairman_steele/Follow Michael on Threads: https://www.threads.net/@chairman_steeleListen to The Michael Steele Podcast: https://podcasts.apple.com/us/podcast/the-michael-steele-podcast/id1412905534Watch The Michael Steele Podcast: https://www.youtube.com/playlist?list=PLJNKzTkCZE9uNqPiKYw5eU5YkS_mMsr6oIf you enjoyed this, be sure to share it with a friend!

It's not the coat of many colors that mattered. It was the love her momma sewed into every stitch. Dolly Parton understood something the Bhagavad Gīta states plainly: offer me a leaf, a flower, a little water — but offered with love, that moves me. It's not the grandness of the offering. It's what's inside it. Raghunath and Kaustubha explore that truth alongside Akrūra in the home of Krishna — fed, honored, overwhelmed. "What is unattainable for one who has satisfied the Supreme?" And yet those who truly love Krishna want nothing. They are so full of love there is nothing more the heart can desire. Srimad Bhagavatam 10.38.40 - 10.39.7  ******************************************************************** LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 *********************************************************************

Supreme McGriff Jr. grew up in Queens not fully understanding who his father was until the stories, the attention, and the weight of the name Kenneth Supreme McGriff started shaping everything around him — while his mother worked to keep him away from the path that had defined his father's legacy and the federal prison sentence that followed it. In this episode of Locked In with Ian Bick, he shares what finding out his father is Kenneth Supreme McGriff actually produced in him, what his upbringing in Queens really looked like with that name attached to everything, what his own trouble with scamming and his time on Rikers Island actually involved, what deciding to create an Instagram account with his father's name attached to his own actually set in motion — the celebrities who reached out, the stories with Mike Tyson, the 50 Cent beef, and the complete truth about what carrying one of the most recognized and most feared names in New York street history actually costs the son who never chose it. _____________________________________________  #TrueCrime #RikersIsland #supreme #50Cent #prisonstories _____________________________________________  Thank you to HUNGRYROOT & AG1 for sponsoring this episode: Hungryroot: Explore my Hungryroot Digital Cookbook "The Commissary Upgrade" at https://hungryroot.com/LOCKEDIN _____________________________________________ AG1: For a limited time, save 20% on your first subscription order of AG1 Next Gen or AG1 Pro at https://drinkag1.com/lockedin _____________________________________________ Connect with Supreme McGriff Jr: https://www.instagram.com/supreme_mcgriff/?hl=en _____________________________________________ Hosted, Executive Produced & Edited By Ian Bick: https://www.instagram.com/ian_bick/?hl=en https://ianbick.com/ _____________________________________________ Timestamps: 00:00 Growing Up In Queens 01:02 Discovering My Father's Identity 03:13 My Dad's Life And Their Split 05:17 Life Before Knowing The Truth 07:31 Learning About My Dad From The Streets 09:39 The 50 Cent Connection 10:02 Law Enforcement's Perspective 11:21 Meeting My Dad For The First Time 13:41 First Phone Call With Supreme 14:28 Advice And Avoiding The Streets 16:17 Inevitable Pull Of The Streets 17:37 Uncle Comes Home From Prison 18:08 Street Culture Today 19:40 Dad's Fear For My Safety 22:16 Bill Courtney And The Movie 24:29 Sponsor: Hungry Root 27:11 Finding Myself In My Late Teens 29:25 Introduction To Scamming 30:38 Mom Discovers The Truth 32:36 Dad Finds Out I'm Scamming 35:26 Turning Myself In 36:44 Incarceration And Identity 38:23 Why Scamming Over Drugs 39:17 My Rikers Experience 43:28 Keeping My Identity Private In Jail 48:48 Life After Rikers 51:33 Finding My Path 53:17 Going Viral With 50 Cent's Son 55:20 Trolling And Building A Brand 56:04 The Brother Rumor 59:59 First Celebrity Encounters 01:01:31 Interviews And 50 Cent Questions 01:03:06 Biggest Conspiracy Theories 01:04:43 Dad's Take On My Interviews 01:06:47 Supreme Clothing Brand Connection 01:08:13 Mike Tyson Saved My Life 01:13:23 A Movie About My Dad 01:14:48 Thoughts On Meech 01:19:39 Challenging Lil Meech To A Fight 01:25:09 My Current Businesses 01:27:16 Relationship With My Dad Now 01:30:08 Hope For My Dad's Release 01:32:24 My Dad's Legacy 01:33:09 Changing My Last Name 01:33:34 Meeting My Half Sister 01:34:11 My Mom's Thoughts On My Fame 01:35:27 The Hit On My Mom 01:37:28 What If I Never Knew _____________________________________________ To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/LockedInWithIanBicka

Today on the Pseudoarchaeology Podcast, we pit The Odyssey against Treasure Planet in a movie match up to the death! Why these two disparate films (besides the vague pseudoarchaeological vibes inherent in both)? Because my daughter said she likes Treasure Planet better than The Odyssey. She might be right. Transcripts For rough transcripts of this episode head over to https://www.archaeologypodcastnetwork.com/pseudo/190 Contact Kinkella Teaches Archaeology (Youtube) Blog: Kinkella Teaches Archaeology ArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Merch Store Affiliates Motion Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

On the DSR Daily for Tuesday, we discuss the Supreme Court's new ruling on mail-in voting, the administration's plans for the largest visa revocation in history, Trump's ridiculous threats to rename Lake Ontario, and more.  Learn more about your ad choices. Visit megaphone.fm/adchoices

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Ian Ousley joins Jeremy from Madrid for a conversation about clothes, acting, and the long process of becoming yourself. Ian talks about relocating to Vancouver to film Avatar: The Last Airbender, how the city's weather and retail scene changed the way he dressed, and what he learned shopping for archive fashion in Tokyo. Plus,  stories about Raf Simons, Ann Demeulemeester, a nearly 15-pound Panasonic camera jacket, the Rolling Dub Trio boots he waited all day to buy, and the era when a bright red Supreme beanie felt essential. They also trace Ian's path from wholesale vintage and his former LA shop, KALÓ SOIL. They dig into how taste and skill develop at different speeds, and what every artist has to make first. * Sponsored by Bezel - the trusted marketplace for buying and selling your next luxury watch Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Subscribe to Throwing Fits on Patreon. The kids are alright. This week, James is Zooming in from Greece one last time to chat with Lawrence about our screening and live podcast even next Tuesday, breaking your shoes in front of the 9-year-old you are also collecting rocks for, do you have the jawline for a YSL ad, Wiz Khalifa style shorts, Milli Vanilli lore, Supreme's CCO the legendary Erin Magee leaves after 22 years and people got mad about diversity, a quick snapshot of the streetwear landscape in 2026, Greek fashion has literally gone hood rich, the Jacquemus bucket hat as a status symbol, the King of Spain's (or is it Belgium's?) favorite gyro, slowly but surely becoming a boat guy despite taking part in a Triangle of Sadness reenactment on the vomit comet, the Millennium Falcon vs. The Maltese Falcon, you're gonna want to avoid single engine helicopters, what Nike's stock collapse can tell us about sneaker culture, Toteme launches menswear but who is it for, inside the mind of a 17-year-old hustlepreneur with a three ticket Richie on the hand, let's explore LARPing, The Shards, Tony, Nick Kyrgios got banned from tennis for doing blow, and much more.

This week on Bad Dads Film Review, we review Marty Supreme, Josh Safdie and Ronald Bronstein's A24 sports-hustle drama starring Timothée Chalamet as Marty Mauser, a table-tennis prodigy with Olympic-level confidence and almost no visible concern for anyone else.Only Dan and Chris have done the homework this week, leaving Sidey and Reegs to interrogate them on the plot, the tone, the ping-pong, the Gwyneth Paltrow of it all, and whether Chalamet can truly carry a film when he still looks like a haunted Victorian child who has discovered hair product.Along the way we discuss:Chris failing to return from Romania with the promised contrabandparents discovering IMAX and immediately wanting a monthly cinema clubthe Safdie brothers going their separate ways, with Josh Safdie on this and Benny Safdie off with The RockMarty working in a shoe shop but dreaming of table-tennis glorya sperm-and-egg title sequence that nobody had quite expectedMarty robbing the family business while trying to frame it as sensible career planningLondon tournaments, The Ritz and the ping-pong federationGwyneth Paltrow as Kay Stone, a famous actress in a loveless marriageEndo, the terrifying Japanese player with the modern grip and superior paddlewhether the table-tennis sequences are CGI, doubles or just very committed editingorange ping-pong balls, champagne bills and Marty's endless self-mythologisinga hotel bath falling through the ceilingMoses the gangster dogHarlem Globetrotters-style ping-pong tricksMarty getting to Japan, losing an exhibition match, refusing to kiss a pig, and demanding one more gamewhether achieving your dream means anything if you have used everyone around you to get thereThe big question: is Marty a brilliant, driven outsider, or just a selfish arsehole with a paddle?Dan finds the character so unpleasant that it limits his enjoyment, even while acknowledging the film is very well made. Chris is more taken with the craft, the period detail, the tension and the way the film keeps moving despite its hefty runtime. Reegs hears shades of The Karate Kid, White Men Can't Jump and Uncut Gems, while Sidey remains deeply suspicious of Timothée Chalamet's pixie leading-man energy.Verdicts: Chris is on a strong recommend, Dan is somewhere between mid and strong recommend, and Sidey and Reegs are officially TBC.You can now text us anonymously to leave feedback, suggest future content or simply hurl abuse at us. We'll read out any texts we receive on the show. Click here to try it out!We love to hear from our listeners! By which I mean we tolerate it. If it hasn't been completely destroyed yet you can usually find us on twitter @dads_film, on Facebook Bad Dads Film Review, on email at baddadsjsy@gmail.com or on our website baddadsfilm.com. Until next time, we remain... Bad Dads

Upgrade your online protection with an all-in-one security app!Get an exclusive NordVPN deal + 4 months extra here ➼https://nordvpn.com/nothingmajor It's risk free with NordVPN's 30-day money-back guarantee!Submit your questions or life advice to Nothing Major through the fan participation section at https://www.nothingmajorshow.com/On this episode of Nothing Major, Sam checks in from Cincinnati and shares the perks (and grime) of the Great Wolf Lodge before the guys break down an all-American Masters final in Montreal, Ben Shelton's dominant title defense without dropping a set, and Brandon Nakashima's breakthrough week. They also discuss the rise of college-to-pro tennis and what it means for the next generation.In Toronto, they dive into Iga Swiatek's “vintage” run, her 12th WTA 1000 title, and what it means for the US Open and WTA Finals race. Plus, they react to Djokovic's brutal three-set loss, Shelton's early upset, Zverev as the favorite with stars absent, Fritz's racket smash, Draper's candid struggles, and whether anyone should still be complaining about 12-day Masters events.00:00 Show kickoff00:40 Cincy perks and Great Wolf02:20 College tennis surge06:44 All American Montreal final09:23 Shelton return breakthrough12:42 Defending champ in new city15:25 Iga back in Toronto18:39 WTA race and Asian swing22:36 Cincinnati chaos and Novak buzz25:49 Novak Health Watch27:20 Shelton Upset Reaction28:32 Jodar Drama Comeback30:26 Zverev Favorite Debate33:37 Draper Injury Struggles37:21 Olympics Schedule Rant41:36 Fritz Racket Smash43:11 Servebot Shelton Stats43:57 Masters Format Acceptance46:16 Eala Mania Tickets46:54 Wrap And Next Ep Preview

“Children are the supreme gift of marriage,” says Vatican II. Marriage is directed by its very nature toward the procreation of children. Beyond this, parents are the primary educators of their children, responsible for their holistic formation. Sadly, many couples suffer from infertility. Even in their struggle, they can provide a powerful witness of love, sacrifice, and fidelity. In all this and more, we see the family as the Domestic Church. Today's readings are Catechism paragraphs 1652-1658. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

What happens when standard corporate values become a political battlefield?As the Department of Justice urges the Supreme Court to fast-track executive actions, major household brands like Apple, Nike, Costco, and Lyft suddenly find themselves in the crosshairs. Simple corporate statements about inclusion and diverse perspectives are being treated like radical statements—setting off a high-stakes cultural tug-of-war between Washington and corporate boardrooms.Michael Steele breaks down the hypocrisy of today's political climate, exposing why everyday business policies are becoming target practice for executive orders.Catch Michael Steele on The Weeknight Mondays - Fridays at 7pm EST on MSNBC: https://www.msnbc.com/weeknightFollow Michael on X: https://x.com/MichaelSteeleFollow Michael on Bluesky: https://bsky.app/profile/michaelsteele.bsky.socialFollow Michael on Instagram: https://www.instagram.com/chairman_steele/Follow Michael on Threads: https://www.threads.net/@chairman_steeleListen to The Michael Steele Podcast: https://podcasts.apple.com/us/podcast/the-michael-steele-podcast/id1412905534Watch The Michael Steele Podcast: https://www.youtube.com/playlist?list=PLJNKzTkCZE9uNqPiKYw5eU5YkS_mMsr6oIf you enjoyed this, be sure to share it with a friend!

Janatyn Sayeh analyzes the appointment of Mohsen Rezaei, an original IRGC veteran, to the Supreme National Security Council, signaling a return to hardline, ideologically driven decision-making in Tehran. Rezaei, linked to past international terrorism, reinforces the regime's aggressive stance against the U.S. and Israel. Iran currently refuses to engage in talks until the U.S. meets extreme demands, including unfreezing all assets and paying billions in reparations. The regime utilizes a "good cop, bad cop" strategy between factions to maximize leverage, but remains unified in its goals of expanding its nuclear program and securing regional dominance through its "resistance axis." (8)V

Dale Ordway reigns supreme versus everybody

There is no closer way you can connect with the Supreme except by saying His name: āsyenedam upāsya. Then He tells why the name is so nice, because you may be an aparādhī, but if you chant the name, āsyenedam upāsya so ‘pi hi sadānandāmbudhau majjati (Śrī Nāmāṣṭaka - 6), the name will take you and dunk you in a huge pool of ānanda. Would you like that? When you get an offer like that from the Bhagavatam, you just say yes. Majjati doesn't mean there's a little sprinkle, like you come around an āratik and get a little drop. (I got one in the eye this morning from maṅgal-āratik; woke me up.) It means the whole body, everything plunged—majjati. Say majjati. Say it again, with a little more enthusiasm! If anybody asks you, "How are you?", say, "sadānandāmbudhau majjati —I'm plunged in the ocean!" Why? Because you have the Holy Name. So, access: this is one of the characteristics of the Bhāgavatam. It's easy to follow all the way through. You can read the Bhāgavatam each Canto successively, and it will dawn upon the reader that the Bhāgavatam knows me better than I know myself. What's more, it's inviting me—of all people, it's inviting me. It's not for somebody 2,000 years ago; it's not for some great sage on the mountaintop. It's for me right now, right here. The access is open and it's direct. So highly consequential, and highly important. Of course, in the purport, Prabhupāda then says, "Now you've got such access. Don't take it lightly. Be careful when you approach." Some traditions, like in Judaism, they have this once a year—there is an opportunity. From the burning bush, Moses got the name of God, and then once a year, the high priest would say it out loud, and people would come and they would crowd the temple grounds just to hear the name one time. And then... (25:22) ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://www.bbtacademic.com/books/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://thefourquestionsbook.com/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #bhagvatamexpress #bhadrapurnima #spiritualawakening #soul #spiritualexperience #spiritualpurposeoflife #spiritualgrowthlessons #secretsofspirituality #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

Coming off the high of hosting another sold out Hot97 Summer Jam last week, Nessa and Katrina B drop some great behind-the-scenes stories of how the show comes to life every year and all the incredible work that goes into making the show a huge success year in and year out. Check out this week's episode to learn about some of the maneuvering that has to happen to when booking some of biggest artist in the world one of the single most important hip hop shows in the world! Want to see more from this year's Summer Jam? Go to Nessa's and Hot97's Instagram accounts for the full recap videos! Learn more about your ad choices. Visit megaphone.fm/adchoices

A media ministry publication of Grace Bible Church in Elkhart, Indiana. Moments of transforming grace from the Bible.

Christ, My Supreme Hope and Treasure - Philippians 3:4-8 1) Paul's ______________ Value System – vv4-6 2) Paul's Drastic ________________ of Values – vv7-8 -How did Paul once think about his credentials? How does he think about them now? What caused the turnaround? Does Paul consider himself better off now, after the turnaround? -Why does Paul recount his testimony? What does he hope the Philippians will gain from it? -Is knowing Christ the most important thing in your life? If not, ask God to change your values. -What earthly things have I lost to follow Christ? Has Christ been worth it? Are there things in my life now that are getting in the way of me knowing and enjoying Christ? If so, what is God calling me to do? For further study: Ps 16; 27:4; 34:8-9; Isa 55:1-2; Mt 13:44-46; Acts 9:3-6; 23:6; 26:5; 2 Cor 4:7-12; Gal 1:13-16; Phil 3:9-16.

Supreme court

Bill Courtney grew up the son of an NYPD cop, followed his father's footsteps onto the force in the mid-1980s, and spent his career working DEA task forces taking down cartel traffickers in New York City before the rise of rap and the specific world where organized crime and the music industry collided became the defining chapter of everything he did behind the badge. In this episode of Locked In with Ian Bick, he shares what working DEA cartel cases in New York City really looked like, what the rise of rap in the 1980s and 1990s produced in terms of street violence and organized crime, what investigating the 50 Cent shooting actually involved, and what the investigation that eventually took down Kenneth Supreme McGriff — one of the most feared and most connected figures in New York street and hip hop history — actually required of the detectives who built it. He also opens up about flipping informants, making deals, the Murder Inc investigation, and the complete truth about corruption inside the music industry that most people who followed those stories from the outside never heard described honestly from the detective who worked them. _____________________________________________  #50cent #nypd #truecrimestories #cops _____________________________________________  Hosted, Executive Produced & Edited By Ian Bick:  https://www.instagram.com/ian_bick/?hl=en  https://ianbick.com/ _____________________________________________ Timestamps: 00:00 Meet Bill Courtney, NYPD Detective 00:20 Growing Up in New York and Joining NYPD 01:45 The Violent Era of New York in the 80s and 90s 03:13 Comparing Crime in Different Generations 05:09 Robbery Culture, Fashion, and Juvenile Crime 06:09 The Crack Era Changes Everything 06:25 Rap Music's Influence on Crime and Culture 09:25 The Anti-Police Sentiment in Rap 10:39 Rap Violence: From Streets to Studios 11:39 Becoming the 'Rap Violence Guy' for NYPD 12:39 From Robbery Squads to DEA Task Force 15:15 Inside Major Drug Interdiction Operations 16:50 The Stash House Busts: Mistakes and Breaks 18:35 Money, Seizures, and Law Enforcement Tactics 23:18 Cooperation and the Federal System's Double-Edged Sword 29:08 Informants, Witness Protection, and Prison Realities 33:33 Managing Informants and Their Pitfalls 36:56 The Supreme Team: Origins and Street Power 42:41 50 Cent, Murder Inc., and the Violent Feud 49:20 Investigation Breakthroughs and Major Arrests 55:00 Building the Supreme Team Case and Trial Pressure 01:02:26 Hip-Hop, Fame, and Street Gang Connections 01:06:26 Music Industry Corruption & Tupac's Shooting 01:11:11 Celebrity Crime and Near Misses—James Woods' Story  01:17:12 Why Do Wealthy Stars Risk It All? 01:20:44 Changing Tides: New Rap, Old Crime, and Industry Shift 01:31:31 Life After NYPD and Podcasting 01:37:08 Family Fallout from Long Sentences 01:42:42 Reflection on Sentencing and Changing Perspectives 01:44:08 Legacy, Training, and Changing Police Culture 01:47:46 Closing Thoughts and Farewell _____________________________________________ To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/LockedInWithIanBicka

The Drive took a caller from someone who gave their Chiefs preseason predictions, highlighting how Chiefs fans are very high on the 2026 Chiefs.

Send us Fan Mail"Let me ask you something. Do you make money at this little table tennis thing?"

Class on Narada Bhakti Sutra on 06 August 2026 by Swami Sunishthananda.

Hour 3 for 8/5/26 Drew and Peter Sonski from the Bl. Michael McGivney Pilgrimage Center discuss the life of Bl. McGivney (1:00). Then, Archbishop James Golka of Denver discusses God's providence and why God wants his world back (17:36). Finally, Archbishop Gintaras Grušas of Vilnius discusses Divine Mercy, the image, and the recent conference on Divine Mercy (30:13). Links: https://www.michaelmcgivneycenter.org/ https://wacomvilnius.org KofC.org/Relevant

Hour 2 for 8/5/26 Drew and Christian pray the Chaplet of Divine Mercy (1:00). Then, Supreme Knight Patrick E. Kelly joins Drew to discuss the powerful impact of the Knights of Columbus (19:39) and the Cor Initiative. Finally, Drew Dillingham, director of programs and member engagement for the Knights of Columbus Supreme Office, covers the important initiatives that build a culture of life (32:29) including Build a Bed (42:07), and marches for life (46:37). Link: KofC.org/Relevant

Hour 1 for 8/5/26 Drew and Blessed Michael McGivney Medal Award Winner Father Robert Higgins discuss his life and ministry to the incarcerated (1:40). Then, Supreme Master Michael McCusker discuss the importance of patriotism (17:00), Christopher Columbus (23:54), and where our ultimate citizenship lies (27:56). Finally, Archbishop William E. Lori, Supreme Chaplain, covers the importance of Catholics in political life (31:40), what concerns him about the future (41:32), socialism (44:23), and signs of hope (48:55). Links: KofC.org/Relevant In Charity and Truth by Archbishop Lori

If there's one thing that's increasingly clear, it's that the distance between the DSA and DNC is rapidly diminishing.

On this episode, my guest is Lewis Winks, a researcher, writer and campaigner who specialises in nature connection, cultural and behavioural change, and has a background working in the environmental and outdoor education sector. He joins us on behalf of the Right to Roam campaign as well as the Stars Are For Everyone campaign, the latter which he helped spearhed to defend wild camping rights on Dartmoor.Since 2021, Right to Roam has been organising peaceful trespasses into some of the vast areas of countryside from which the public are currently excluded. They follow the tried and tested access code which governs Scotland's right of responsible access, respecting privacy, crops and nature – all while seeking to leave a positive trace and practising deep care for the natural world: a concept they call Wild Service. Their vision is of a future countryside in which people not only enjoy the physical, mental and spiritual benefits of nature but serve as its guardians too.Show Notes* Right to Roam's origins (Guy Shrubsole & Nick Hayes)* The Stars Are For Everyone (Dartmoor National Park)* The right to wild camp in England* The commons and the enclosures* Taking back trespass* The shadow places of fortress conservation* Wild service* Levellers and landlordism* Deifying dispossession* The community right to buy* International solidarityHomework* Right to Roam UK - Website - Instagram - Twitter - BlueSky* Wild Service (Book)* The Book of Trespass* Who Owns England?* Val Plumwood* Survival International* S3 #2 | Decolonizing Conservation in Africa & Beyond | Fiore Longo (Survival International)* S5 #5 | Fortress Conservation in the Congo w/ Martin Lena & Linda Poppe (Survival International)* International Land CoalitionTranscriptChris: [00:00:00] Welcome, Lewis, to the End of Tourism Podcast.Lewis: Good to be here. Hello, Chris.Chris: Yeah. I'd like to thank you for your willingness to join me today on behalf of your comrades and colleagues at Right to Roam, as well as those of The Stars Are For Everyone. And I'd like to begin by asking you where you're tuning in from today and what the world looks like there for you.Lewis: Well, I'm currently in South Devon, where I live in the southwest of England. And I live in a town called Totnes, which is just on the edge of Dartmoor National Park. But the town that I live in has grown up around a river - the River Dart. And so that's a short walk from where I live.And, yeah, obviously, the river's shaped this place, from its headwaters up on Dartmoor, all the way down to the kind of rugged coast. So, I feel very lucky that, not far from where I live, there's a whole range of [00:01:00] landscapes, but not without their challenges.Chris: Yeah, certainly. I remember, not just a few years ago, I was there in Totnes, visiting for the first time, and I had the great honour of getting to explore Dartmoor as well, in a place not too far from where some of my old ones are from, in Devon, in Exeter.Lewis: It's a great place. I mean, Dartmoor is, on global standards, a very tiny national park, really, but I think for people like myself that live near it, to have this kind of expansive space to be able to walk for days sometimes in this sort of landscape, seemingly without boundaries, without walls, without fences, is amazing, in what feels like quite a contained landscape, a kind of patchwork of fields and enclosures. And so, a lot of people are drawn to Dartmoor because of its openness. But that also is an issue, I think. A lot of us here that live in this area are very much working on ecological [00:02:00] issues and challenges, and lots of those are found up in the national park.Chris: Well, would we all be so lucky to have such spaces to walk and roam. On that point, I'd like to ask you if you'd be willing to offer our listeners a little bit about what your organisation, The Right to Roam (in the UK), does there and your role in the organisation.Lewis: Sure, yeah. Well, the Right to Roam campaign, I mean, we've been established only for a few years in our current format, really. We were born out of the pandemic. We were formed principally by two of the co-founders of the campaign, Guy Shrubsole and Nick Hayes, who had both written books at the time and sat together around a kitchen table in 2020.Nick had written a book called The Book of Trespass, which kind of brought into public conversation this kind [00:03:00] of idea that there are places we are not supposed to be and not allowed to go, and challenging the kind of “why,” asking that question of, “Why is this? What's the historical context for our exclusion from landscapes? And through a series of adventures and walks into landscapes, he challenged that in his book. And it's an amazing primer, really, I think, for something that a lot of us take as a given, which is that we live in the corridors, really, between these vast estates here in England and in Wales, and we're excluded from much of the land. And so, it was quite a game-changing book, really, to sort of start to question that kind of assumption, that if you step off those narrow corridors, you are trespassing.And then in the meantime, Guy had written a book called Who Owns England?, asking questions of, “ Who does the land belong to? Who owns the title deeds? And really, most of us don't know. I mean, the government doesn't even really know who owns lots of land. And so, Guy embarks on this project, which he's been working on now [00:04:00] for the last decade or so, to try to find out and try to get more transparency, and really to bring about more democracy in how land is managed and how decisions are made, and really who has a stake in the land in England.And so these were kind of natural collaborators, really. And they sat around this table, and they formed this campaign called Right to Roam, which was really just to ask a simple question, which is, “Why do we not have a right of access to land in England?” And to call for new legislation for greater rights of access so that people can feel they have a greater stake in the landscapes around us.So we're a small team. We're a very much a grassroots campaign. We're not backed by big funders. We don't have any office space. We're just distributed across England, Wales and Scotland. And then, there are just six of us in the kind of core team. But we also have a network of almost [00:05:00] 20 local groups of people who are doing just amazing active work on the ground within communities to push for access reform.And we're funded by about 650 of those supporters who just give a small amount every month. So we're really just beholden to the people that are pushing for these kinds of changes. And we think we're getting somewhere. The conversation is shifting, socially and politically. We've still got somewhere to go, but we're hoping to bring about that change in law before too long.Chris: Hmm. Thank you, Lewis. And what drew you personally to the organisation?Lewis: Well, I live, as I said, down in Devon, and one of the things that happened back in 2022, was that one of the larger landowners in Dartmore National Park decided that he was gonna challenge this historic right that we have here, which is very unusual in England - the right to sleep out under the [00:06:00] stars, the right to wild camp, out in this kind of amazing landscape of Dartmoor.So, this landowner, Alexander Darwall, took the national park to court, and I was one of a few people who got together in the early days of that court case and said, “Right, we need to campaign on this. We need to stand up for these historic customary rights that have existed here and that have given so many people, these beautiful life-shaping experiences over generations.” And he was trying to snub them out. And so we thought, “let's campaign on this.”We set up a campaign called “The Stars Are for Everyone,” to protect those rights, but also to kind of say, “ Well, isn't it just mad that these rights only exist in this tiny corner of England? Shouldn't they exist also elsewhere?”Our intention right from the beginning of that campaign was to transform a court case that was about defending a set of rights into something which was really about taking a giant leap forward and putting in place something much [00:07:00] better for people in the future. And over the course of three years, that campaign was really dynamic, creative, and brought together loads of people.We actually lost the right to wild camp in early 2023. The landowner was successful in overturning that right in the High Court. And just one week after that court decision, we got together with three and a half thousand people up on quite a remote part of Dartmoor, probably one of the biggest land rights protests that we've seen since the 1930s in England. And, the voices of those people were really just... I mean, the ripples went out far and wide. I mean, we were sort of met with international support and interest. And, politically, overnight, it changed the conversation on access in England.And, really to fast forward to the present day after two more court cases, including it being escalated to the Supreme [00:08:00] Court, unanimously in the Supreme Court, the judges agreed that the case should never have been brought. And actually, then, we were able to reassert those rights as they had already existed.And so, not only have we got those rights back, we are now in a much better position, we think, to call for those rights elsewhere. And so my campaigning with the Right to Roam campaign really was kind of came out of this campaign for wild camping, to sleep under the stars.Chris: Mm-hmm. Wow. Wow, I remember, I think that was probably the thing that really drew me, for the first time, to the organisation and the work that you and your team are doing there in England, was through the social media awareness that the storyteller Martin Shaw was bringing to that campaign. Really amazing. And so, I wish nothing but blessings upon your feet and your work. It's incredibly important, and perhaps, a kind of [00:09:00] pioneering way of bringing this kind of organising and this kind of awareness to other places in the world where such access is also needed.But before we dig deeply into that work, I'd like to perhaps offer a little bit of context for our listeners in terms of the history of access in the UK to what is often referred to as “the commons.” And so, I'm wondering if you would be willing to offer a bit of historical background about what we mean when we talk about “the commons” in the English language and the history of the enclosures of the commons, that, for English people, is a kind of history that is all too well known, but for the rest of the world might be obscure.Lewis: Hmm. Well, sure. I mean, the commons, I think it's fair to say that a lot of people in England, really, this is not part of our lexicon, and our understanding [00:10:00] of the land.And, I think that demonstrates really just how effective the loss of commons has been here, is that there's not a broad understanding of what they were or what they are. But the commons really are... I mean, we're talking about a form of governance, a form of collective stewardship and governance for a place that transcends ownership. Commons are about how we relate to a place, and the rights that go with that place. And so, if we look at kind of property rights today, often those property rights exclude anybody who doesn't have their name on the title deed of the property.But yet, that's not always been the case. And certainly, we can still see today in England, and elsewhere globally, systems that acknowledge rights of others, and not just humans, but also kind of more-than-human rights. So in England, if you've gone back to the 1500s, [00:11:00] half of England or thereabouts, (it's difficult to be precise with this) would've had some form of common property understanding, or a kind of tapestry of rights that went with it. And that might have been rights to take firewood and fuel from land to dig peat, to graze animals, to put your pigs out to pannage for acorns. And these rites would've been particular to the landscapes that they were in. So, commoning rights were not the same everywhere. They were responsive to the wider kind of contexts, and today that figure is more like 3% of England. So, a diminishment of the commons in England has been part of our history here, and also part of the history which has affected almost the entire globe as well through colonial activities. But in England, really, this kind of experiment in sort of uprooting and unearthing cultures [00:12:00] that are deeply tied to the land was almost entirely effective at removing people's stake in land and in shoring up the rights of property owners.So, our commons, as they did exist, were fundamental to communities, were fundamental to how people sought to make a living, but also there were other things within that because commoning was about being on land that you didn't own. So with that came other things, which perhaps were taken for granted, which today we might call “recreation,” “being idle under a tree, watching the sunset”, and having those kinds of experiences. Now, we've kind of partitioned them off and put them into national parks and kind of put them in our holiday time, and things we might do when we're on vacation as tourists. But actually, for commoners, presumably, people were spending their time with the pigs out to pannage, thinking about other things, in conversation, meeting their neighbours under trees, doing things which were convivial.And so, [00:13:00] the erasure of the commons in England, and the enclosure acts, which sort of set about to diminish the commons and put them more firmly into private ownership, was also about a loss of community and people's stake in landscapes and also their ability to kind of relate to one another.But I should say as well that this obviously was very intentional. This was about looking at landscape through a kind of lens, a particular form of extraction, to take money from the land. It was also about control. It was about taking people, who, through that particular lens of industrialisation, seemed to be kind of labourers, their worth was kind of in the factories, it was not out on the land. And through mechanisation, as well, obviously, this was accelerated.In the early days of the enclosures, there were anti-enclosure acts in England that sought to try to prevent some of the steamrolling over of what felt like a kind of a deep-rooted culture. But by the [00:14:00] 1600s, those anti-enclosure acts were pretty much repealed, and with them, any kind of opportunity to get back those commons was lost.Loads and loads of rebellions took place to try to prevent that. And it's really interesting to look back in English history at the richness of rebellion and how it was kind of linked to how people relate to land. Looking at this today, it's sort of fairly plain to see that there's a disconnection between people and place. And I think that that kind of keenness to reconnect is a really vital ingredient for how we can kind of push back against some of the more damaging systems that we see around us.But people were rioting against the loss of rights to be able to put pigs out amongst woods that were being enclosed for the private laws, hunting rights. And there were many, many rebellions which took place by poachers, by people that were kind of deemed to be [00:15:00] poachers, who were kind of subject to some of the most harsh laws against them. And actually, a lot of the way in which criminality is portrayed now in England comes directly from the fact that they were trying to clamp down on how property was being challenged by people that have been dispossessed from something that was seen as a common good.Chris: Wow. There's so much there in the way that traditional peoples in England previously would've stewarded the lands that they lived on, even though they didn't own them, per se, and how the enclosure of those lands also led to this degree of, I would say anyways, historically, tourism wherein, the longing to gather as a community or as a group of people, in a place in order to, as you said, even just sit idle under a tree, to learn about the place that one lives in, or other places. That tourism largely took up that mantle [00:16:00] as an industry, as a way of commodifying that human longing toward being together in a place, largely outside of strict work hours. But even during them as well. And of course, the history of tourism is such that, through the enclosures, there was a schism, as you said, that brought people into the towns and cities to work as workers, essentially, rather than stewards of land.And then their “leisure time” was also separated in order to find ways in which that longing could be fulfilled, but through the industrial means of bringing people in mass to the beach or to forests, to other lands.And we'll get to that in a moment, that notion of the kind of colonial and neo-colonial enclosures that today show up as national parks or reserves. But you did mention this rich [00:17:00] history of trespass in England. And on The Right to Roam website, it says that, “it's fair to say that none of the limited access rights established in recent generations has been won without the willingness of ordinary people to cross the lines of property.”And so, it seems to me that the work that Right to Roam is doing is picking up those anti-enclosure movements of previous centuries and bringing them into the contemporary milieu. And so, I'm curious how you imagine or how you think notions of trespass might be understood and utilised as forms of resistance to the enclosures or privatisation of common lands.Lewis: Well, trespass in England is part of civil law, so if you trespass, it's not criminal. It's not a criminal act. So the police can't be called, as long as you're not causing damage. So, in fact, it's just between you and the landowner.And I think one of the first things that we try [00:18:00] to do as a campaign when we're speaking to whether it's new groups, or people that are kind of joining us, is to say, well, actually in custom and in history, we have this right. We have this right to be on land, and that it's only really through a kind of spell that we've been put under this kind of narrative that we've been told that we don't have a right to land. That we don't go there. And so, one of the main forms of action that we take as a campaign is to trespass, is to cross those lines which feel like they're kind of physical lines when you look at a map or where you see a barbed wire fence. But actually, as soon as you cross them, they become quite arbitrary, but also political.And we try to politicise it as much as we can, because if we take it for a given that we're excluded, then we will just remain excluded. So, it's both empowering and also quite an undertaking really to trespass and to do that together is one of the most empowering things you can do as a group or as a community, to go to the places that we're told we don't [00:19:00] have a right to be, but yet when you go there, it suddenly doesn't really make sense that you are excluded.And actually, quite often, as a campaign, we're able to go to places and to learn more about them and to learn more about our landscapes just outside of the towns and cities that we live in, to feel more connected to them. And, in a lot of cases actually do work for the betterment of places as well.I mean, often we're kind of reporting illegal rubbish dumps or seeing where damaging, invasive ecological species have taken hold and or reporting pollution in rivers. And I think it is part of the work of our campaign to help people feel that they can be a part of these places.And as you've mentioned, this idea that tourism is this kind of leisure time activity that we do that feels quite extractive, actually. There's something that we can do, which is about giving back as well, and giving back to our communities. And, [00:20:00] so yeah, it's about crossing lines, and it's about kind of challenging the politics that play there, but it's also just simply about reclaiming something that has historically been a cement that's held communities together.And what we find, I think, is that across the political spectrum, in various sectors and quarters, people just see that as common sense. I mean, it's interesting being part of a campaign that is at once radical as well as being, actually, just people get it, and they want to support it. And that has really helped us, I think, make headway and make progress, because we think we make quite a good argument for why we need better access to land and why we need laws to support that. And we are receiving a good amount of support from many quarters.Chris: Thank you for illustrating that. I remember as a child in Toronto going into the valleys there and the [00:21:00] creeks, and there's, thankfully, a large system of public lands, but of course, there was some areas where you would see signs, and it says “no trespassing,” and you would see this quite a bit, more so as you left the city. And there was this kind of subtle, imposed, instilled sense in me as a child that, like, “okay, obviously I can't go here. But secondly, if I do, then I am not just a guest or a visitor, I'm a trespasser, I'm a criminal. Right?And so to return to this question of the way that governments in the last centuries have taken common lands from people and kind of converted them into what we imagined to be better, pristine environments by virtue of there being no humans.I'd like to broach this question with you because in our correspondence, you referred to, “the hidden damage done to landscapes, the displacement of damage [00:22:00] elsewhere in the name of conservation, creating pristine landscapes and how this plays out as a way to restrict land access as a rationale for exclusion, while we turn a blind eye to damage and exploitation.”You write, “we can see this on a smaller scale with regard to estate and large farms or intensive agriculture in the UK, as well as on a global scale through supply chains and trace both back to a colonial mindset.”And so, previously on the podcast, I've spoken with authors and activists in regard to conservation as a kind of neocolonization of land, both in Africa and in Asia, and we also see it in Scotland.And so, I'm curious how this shows up in the UK and in the Right to Roam's work. This notion that no humans means that somehow the ecologies of place are better off and that there seems to be hiding in these considerations, in these concepts, a kind of misanthropy, a kind of hatred [00:23:00] toward humans.Lewis: Yeah, I mean, conservation I think has been doing amazing work, has also been doing some quite troubling work, I think, over the years. There's no simple kind of response to this. Conservation by its very nature is about working in relationship with place, with people, and with the more-than-human world.And I think like any relationships, those can be difficult and also fulfilling and beneficial and sometimes both. I think conservation as a movement, if you take a historical lens on this and obviously know, looking at it through a cultural perspective, taking in place, people, and history, and thinking about it as well, not just as a kind of a single place-based concern, but also kind of more broadly on a global scale, how conservation has evolved.And it's both evolved out of a kind of a controlling mindset, but also out of a kind of almost a palliative desire to sort of ease [00:24:00] the suffering of the natural world. And I think that that, when we look at it like that, there's a kind of a deep trauma which conservation has been born from, which is that we've done such huge amounts of damage to other places, to other peoples, to our own homes, and our own landscapes here in England that our kind of desire to kind of remedy that is kind of caught up in a kind of traumatic relationship with place. And I think we've learned a lot and obviously come a long way from a kind of fortress conservation mindset, but I think that the kind of misanthropy, which has been present in conservation, still comes through sometimes.I mean, we work as a campaign with so many amazing people working on the forefront of conservation, who are working very hard to try to transform and challenge the sector that they are working within. [00:25:00] But it's kind of understandable that this history of exploitation and damage is kind of wrapped up with a desire to press the emergency button and say, “actually, we need to kind of take drastic measures here.” And for some people, that's led them down the path of wanting a very exclusionary take on how we manage these places and these landscapes.And I think that the other thing is that, what I was talking about in the correspondence that I sent to you, really, particularly inspired by the work of Val Plumwood, the amazing philosopher who took this kind of incredible view of conservation, linked it to what she called “shadow places.” The idea that actually, for every time that we create one of these kinds of islands of pristine habitat, whether it's through exclusion or whether it's through management, planning and whatever else, actually, there's a whole world of things that we displace, and we neglect to see.And we see that with our national [00:26:00] parks here in England. I think it's interesting that Dartmoor, my nearest national park, is actually, historically, it is a very managed and very industrial landscape, yet it's kind of like held up and revered as a place of ecological tranquillity.I mean, it's actually in quite a damaged state. But we see it more broadly, as well. We can see it through our supply chains in England and through food security, or what we might call food security, by basically exploiting other places, the minerals we use, the resources that we use.So many of them come from landscapes that don't have the same protections that we're sort of overlaying onto landscapes here in England. So I think that it is a complex question. I think the fact that we are dealing with the kind of fallout of empire and the colonialization of other places and our exploitation of them leads us back to this sort of issue of actually “ how do we repair our relationship with land, with people? [00:27:00] How do we come to this through a lens of collaboration between people and place that's not about, ‘this is for nature, this is for people'?”And I think, one of the most concerning things I've seen happening in recent years, is this sort of resurgence of a neocapitalist economy in the countryside that's sort of operating under the guise of wanting to protect, but actually is about excluding communities and excluding people. And some of the most amazing work that's happening in England and Wales on Rewilding is about including people and ensuring that there is a joined-up approach between people, place, and ecology.Chris: Thank you, Louis. Your professional background prior to working with Right to Roam was in outdoor and environmental education. And so I imagine that such work kind of flows fairly easily into raising awareness for public access to the commons. But it also seems to me that the [00:28:00] contemporary and commonplace relationships between people in the commons run through the government in the form of laws and regulations. And you write, “there are things you can do on public lands, and there are things you will get fined or arrested for.”And so, a system based on allowances and punishment, a system of rights. But rights do not necessarily breed responsibility. And it can be argued that rights can undermine responsibility both on personal and collective levels. A central question that arises in the debate as to whether to repeal these prohibitions on access is that a people growing up in a culture of enclosure and hypermobility, such as most urban people do these days, tend to have no personal or peripheral example of what worthy stewardship looks like.And so I'm curious, how does the Right to Roam team and perhaps other authors and activists you've come across contend with this notion? There's a mention [00:29:00] on your website of the ability of people to offer “wild service,” and I'm curious what this means in the context of rights and responsibilities.Lewis: Well, I don't think that rights necessarily undermine responsibilities. I think badly designed rights can, but I think that, in a meaningful way, rights can give people a stake. They can really say to people, actually, “ this is something which belongs to you, and that's worth defending.”If people are only experiencing the countryside through prohibition, then clearly that's gonna lead to a form of feelings of unwelcome. And I think that that kind of relationship with the countryside is damaging, and particularly, I think it damages the ideas of trust and our sense that we can actually learn to care for these places. And that's deep set [00:30:00] within the culture, I think, that we're part of. And one of the things, as you've highlighted, this challenge, which is also an opportunity, is for education. And not only do we have these very exclusionary laws, which prohibit us from accessing so much land. I mean, we're talking about we only have access to 8% of England, and about 3% of our rivers. These places also only exist in particular parts of England and Wales. So there are vast parts of the country where the countryside might as well just be wallpaper.And so, for so many people, access is a kind of an academic exercise. It's this idea that you might be able to access it, or if you have a car, you can drive to a place. So I think there's a lot of work to be done to give people the experiences that really build up that kind of culture of care, which I think... or “stewardship” is the word that you used.Getting those laws in place, getting the right to roam legislation that we're after, is the first step on the ladder. [00:31:00] And then the next step is maybe something like, “how do we put in place those systems of infrastructure and support, which we need to actually see more people in the countryside?” And some of those things might be about, “how do we get more school kids out?” I mean, even here near Dartmoor, the only place in England where you can sleep out under the stars, most of the kids in this area won't have had that experience and probably will never have that experience. So how do we remedy things like that? How do we support schools to do more of that? How do we get more of our education systems, both formal and informal education systems, to embrace a culture of access?In England, we can look north of the border to Scotland to see where such a system's been in place since 2003, where the Scottish Land Reform Act was put in place, which gave people a default right of access to land and water in the country, which [with] sensible exceptions for things like privacy, wildlife, land with crops growing on it [00:32:00] and public safety, backed up by a code of responsibility. But that in itself is only just over 20 years old, as an act. So, culturally it's still quite young, but it's been a real success.And then, we can look elsewhere. We can maybe look elsewhere in Europe, to Norway and to Sweden, for examples where, culturally, this is sort of something which is more deeply accepted. And there are many other examples, obviously from across Europe and globally, where there are different sets of rights that give people different sets of access and mobility within landscapes.So I think all we're trying to do really here in England is point to a way of being, which is about the structures of how we do that, but it's also about our kind of mindset and how we relate to places.And we can see that it's entirely possible and preferable to the system that we have here today. So I think [00:33:00] that yes, rights in themselves are not the answer, but they are the kind of the bedrock on which we could build a whole world of possibility.Chris: Hmm. Hmm. Yeah. Thank you, Lewis. I guess the question that I was trying to drive towards is this notion that's come up quite a bit in the podcast, which is that tourism doesn't necessarily begin once you get off a plane or a boat or a train. That tourism is a kind of lifestyle that seems to exist in the bedrock of the modern condition. And so how do we bring people into the possibility of something like “wild service” or stewardship when the vast kind of understanding of how we proceed towards quote “nature” or other communities is touristic in nature.And so I'm curious, in the organising that you've done, when people have the opportunity to dig deeper into the histories of their lands, and the access to lands, and the [00:34:00] enclosure that access and the enclosure of the common lands in the UK, and when they start to see perhaps what's possible by virtue of other people showing up, interested in the same research, in the possibility, the real possibility of things being otherwise, once people gathered together toward these possibilities, I'm curious what shows up for you among people who perhaps come from this more touristic sensibility.Lewis: Yeah. Well, a couple of years ago, the campaign wrote a book, a collection of essays called “Wild Service,” which is sort of acts as a bit of a compass towards this kind of new narrative of beyond extractive tourism, beyond recreation even, towards something which we sort of playfully called “re-creation” sometimes, this sort of sense that, actually, there's another way of doing this stuff. There's another way of [00:35:00] being in new places and of experiencing nature places near to and beyond our home. And Wild Service really is about... the kind of the subtitle of the book is “Why Nature Needs You.” So it's really kind of flipping this thing we were talking about earlier, which is that kind of a lot of conservation tends to focus in on, “ we desperately need nature, so we need to protect nature, and the way we do that is by excluding people.” And that's not all of conservation, but that is a kind of prevailing mindset which has existed and is entrenched now.So, wild service is trying to chart a different way, which is that we need to find this kind of peace, really. We are feeling that we can be active agents of benefit for the world around us. And there are some great examples. I mean, Paul Powlesland's an amazing barrister activist, who lives in northeast London and is [00:36:00] guardian of the River Roding up there who kind of lives on the river in his boat, and is out on the river every day, normally waist-deep in the river, acting in service to clean that river up.And it is in a mess. This river's been a historic dumping ground for industry, and neglected by government and local authority over the years, and just trashed. And Paul is with a team of volunteers, working so hard to shine a light on that, but also just basically to clean it up, and to demonstrate how illegal rubbish dumps and illegal sewers are overflowing into it. And it's become this flashpoint really for a wider conversation of concern.And there are many other examples where, you know, on the River Wye, for example, on the border between Wales and England, which is one of the first rivers really to have its kind of legal rights asserted in England through the action of communities.And we're talking about wild swimmers and anglers and [00:37:00] kayakers and people who are kind of out on the river. And I think it's no coincidence that the River Wye is also one of the only rivers in England where there is a legal right of access to swim and to connect with the river. And that people have seen it as a gift really, to then act on behalf of the river. And of course, then that's playing out now.The rights of nature are playing out globally. I mean Ecuador, being one of the kind of trailblazing, the constitution, embedding this. And I think acting as an inspiration for so many more communities to really take on board the rights of nature. And to see a kind of community activists stepping forward in wild service to do some of this work. And in cases like Paul, they often trespass whilst they're doing it.Chris: Yeah, I think there's definitely this question of animism that comes into play, perhaps peripherally as well in these conversations, which is that, so many of our ancestors, at least at some point, [00:38:00] understood the more-than-human beings and worlds within their places as just as alive and deserving of a good life and dignity as humans are.And that over the course of the last 500 years, at least, a degree of deanimation has occurred as a result of the enclosures. Certainly, you could get into the Cartesian philosophical questions, regarding who has a soul and who doesn't. But I think there's something deeply embedded there as well about the questions of, when we find ways to ensure that rivers, for example, or other aspects of the more-than-human world have rights, that we are trying to find a way back towards respecting the dignity that exists, and is [00:39:00] more or less, demanded, if not, seen or experienced a priori, within an animistic perspective.Lewis: Yeah, I mean, absolutely the same logic that tore people from the Commons was also at play, of course, in the kind of instrumentalising and essentializing nature, and creating this sort of division between people and the rest of nature. And it is certainly there in the history of the British Isles.You just don't have to look even back that far to see that people had a much kind of closer relationship. And I think this isn't about going back to anything. This is about finding a new path where, actually, this kind of experiment in driving a wedge between humans and the rest of nature has been wildly unsuccessful, and has caused great harm, and has precipitated, also, the harms done to people elsewhere.And, part of our kind of job now, I think, is to look to other [00:40:00] ways of doing things. And I see really in the kind of richness of the work being done by communities and individuals, and increasingly, with work being done within governance, that actually rights of nature is not a panacea, but it does give us this sort of direction towards something, which is perhaps more unifying, and can be part of that future.Chris: Hmm. Yeah. I'm reminded of a fairly famous quote, at least within the psychedelic culture, of a man named Terrence McKenna, who said that this work is not a return to the archaic. It's a return of the archaic.Lewis: Hmm.Chris: And so perhaps there's something in there that can give us pause to consider and reconsider how we are with more-than-human worlds.Well, I'd like to take a, just a slight detour if we can, because there's this question of [00:41:00] what the enclosures of the commons did, to people both in England and then abroad, later. And a lot of it has to do with the human relationship to nature, to more-than-human worlds. But I'm also curious about this relationship to home, and to housing even, and to what the enclosures kind of precipitated in the behaviour of human beings, what displacement and expulsion and enclosure do to human beings.And so, I have a little quote here from a great book, called The War Against the Commons. And in that book, the author writes,“The largest number of migrants left England entirely, mostly for North America or the Caribbean. [This is as a result of the enclosures.] Net emigration in the century before 1640 was close to [00:42:00] 600,000, and another 400,000 left by the end of that century, extraordinarily large numbers from a country whose mid-1600s population was barely 5 million people.What's more, those are net figures. More people left, but their numbers were partially offset by immigrants arriving in England from Scotland, Wales, Ireland, and continental Europe. Most of the emigrants were young men, and about half paid for the dangerous ocean crossing by agreeing to be indentured servants for four or more years there, in the ‘New World.' That was a high price, but hundreds of thousands of landless peasants were willing to pay it.For some, it was not a choice. English courts frequently sentenced vagrants and other criminals to indentured servitude in the New World.”And so, I don't think it's such a huge [00:43:00] stretch of the imagination to say that the chain reaction that began with the enclosures in England and later spread to most parts of the world had direct consequences for how the Americas, among other places, were colonised. I think it's quite curious and telling that the sometimes brutal dispossession and dislocation that was unleashed on commoners in the UK was then later unleashed by those same commoners turned migrants or their descendants on the other side of the Atlantic. And so, given that one of the major issues of our time revolves around migration and borders, I'm curious if this history or this unauthorised history has come up at all in the conversations around migration in your part of the world.Lewis: Yeah. Well, I think the harm that has been done to the landscapes here, clearly, the mindset and the exploitative mindset have been at play [00:44:00] elsewhere as we've discussed. You talked about how vagrants were treated. People are told they have no place on land that they don't own. And then when they find themselves, suddenly without work and dispossessed and subject to new laws that were criminalising that kind of vagrancy, I think that's such a strong kind of signal within a society that there's this kind of way of being successful or a way of undertaking a life, and of doing business, whatever you wanna call it. And so as soon as people are given an opportunity to go off and set off for new shores... we were effectively training a whole population on how to other, and how to exploit. I mean, this was the kind of place in which that mindset was cultivated.Chris: Mm-hmm.Lewis: And people, I think what I always come [00:45:00] back to in, whenever I'm reading about the enclosures and the commons, is that people were resisting, as well. And I think, the Levellers, the amazing campaigning done by the Levellers who took up arms and really knew resisted the kind of modern enclosures and the idea of landlordism, that only land landowners should have a broad set of rights, including the right to vote. The people were resisting this at every step of the way.And I think that we see that obviously internationally, as well. Colonisation by Britain and by other colonising powers has always been resisted, and there are movements globally that are working to protect the rights of people and land against these kinds of damaging and exploitative practises.But I think it comes back really, as somebody who lives here in England, that it might feel small to be a part of a campaign, which is about “I want [00:46:00] rights to be able to walk outta my door and walk into the nearby countryside, whilst there are these sort of incredibly awful, colonial practises going on in the name of progress, globally, in my name.”This is also about how we cultivate that kind of awareness and resistance. Because what I see and what I've learned through being part of this campaign is that, something which is kind of meaningful for us here today, by learning our histories and how this has kind of evolved, really, and grown out of the land where I live, part of that journey is also about educating ourselves and taking action on things which are an injustice for us in our lives, and joining those injustices to others, which are taking place in the name of the same systems that exploited the world, the more direct world around us.So, these are joined up. And, I think the other thing I wanna say is that like so many times in our campaigning we've come across the role of power and privilege and money in the countryside, [00:47:00] and how the larger states and the names that go with them that persist in the countryside today...I mean, about a third of England is still in aristocratic hands. We're unsure of the exact figure because so much of the land in England is not registered, but around about a third of England is still in the hands of... many of those people can trace their lineage right back to the Norman Conquest, to 1066, when William the Conqueror came over and handed out the land of his newly acquired domain to all of his mates. We're still living with that legacy today.And so, we see those power structures in the countryside. We see the money that's behind them. And all of the new money, the corporate money as well, that's being poured into the countryside around us. And there's a direct link there to democracy, as well, to what we're told about who belongs and who gets a say and who actually should feel welcome here. And when we look at the rise of the far-right here [00:48:00] in England, and I think, elsewhere, globally, the perpetuation of the narratives that go behind the rise of the far-right comes from that kind of land-owning, embedded power structure, the same power which has actually disconnected and dispossessed the majority of the population, the 99% of us, who don't own half of England.And that's really shocking. And I think, when we see figures like Nigel Farage here in England, pointing to migrants as the problem, it doesn't take much delving back into our history to see that this is a defence strategy, a way of deflecting blame from those who have acquired through exploitation, through murder and destruction, massive amounts of wealth and privilege and power.And so, this is the latest iteration of blaming people. We blamed the vagabonds and the [00:49:00] poor for causing problems in the countryside by criminalising activities, and exporting them off. And today we're blaming migrants, and I think, to be able to know our history and to look at how the enclosure acts and the loss of a sense of common belonging is connected to how we are having our dispossession thrown back at us through a sense of blame for others who have absolutely no stake in the uprooting of our connection.Chris: Hmm. Brilliant. Yeah. Thank you so much, Louis, for bringing this up. I mean, I've had my friend and mentor Steven Jenkinson on the pod a few times. And one of the things that he's written that describes the dynamics in a lot of the modern condition. But I think in this question, particularly around migration and colonial history,[00:50:00] he writes that, “ they deify what dispossessed their ancestors.” They turn into a God, the trauma that dispossessed their ancestors. And then, of course, in this particular context, they project it onto the people who are now being dispossessed.Lewis: Hmm.I mean, we see this logic also play out in other, smaller ways, I think, in the countryside in England. Like, for example, massive running battles and riots to protect Fenland, the fenlands of the east of England, from being drained and improved. Massive protests to prevent woodlands from being enclosed. But today, we'll see the everyday public who don't have any ownership of those lands, protecting this kind of sense of industrial improvement. And I think that there's a lot of unpicking to be done, to look back [00:51:00] and to say, actually, this is something that was done to us. And with that, we lost our rights, and also now, one of the biggest kinds of parlour tricks really of that whole system has been for us to blame each other.Chris: Yeah. I mean, I see it on a smaller scale as well in terms of landlordism and rent. I mean, we, I had an interview a few months ago, and we brought up the question of rent, which surely existed before the enclosure of the commons, but has become a staple, a normalised aspect of modern life. And it's become that rent has become so normalised that no one questions the kind of wage and rent slavery that we're born into in this late capitalist context. And therefore there's no need to imagine our relationships with home or [00:52:00] house or housing or land being any different.And as you mentioned, how the enclosures created this kind of notion perhaps among people in England in the previous hundred years, and then of course exported elsewhere, that the roots of enclosures and the different forms that they take or can take in the world, are the recipe for a ‘better life', right?And so I see that as well as a kind of historical extension of the enclosures, this notion that, like, “well, it's just the way it is and you just have to pay your rent, and there's no questioning the dynamics of private property. And if you don't like it, just submit or become a landlord yourself.Lewis: Hmm. Well, one of the interesting things I think that happened again in Scotland was that in 2003, the Land Reform Act, which came in and which [00:53:00] I've mentioned as being the acts which brought about the Scottish right to roam as we know it today, actually, that was almost a kind of footnote to the wider act. And one of the main things that it brought about was for people to have a right to buy, for communities to have a right to buy. And one of the big transformations in Scotland in recent years has been communities being able to buy up parts of whole estates and even sometimes whole islands.And so, the Isle of Eigg was one of the first examples, but now there are many, many more across Scotland where communities are starting to take literal ownership of places, and with that obviously comes things like rent controls and responsibility and accountability, between each other, within communities.And so, looking at it through that lens, where people have a greater stake in landscapes that they literally own or have a stake in, there are many, many outcomes in terms of nature conservation and public [00:54:00] access, and a wider sense of responsibility, which can kind of spill over. And it is not without problems. I mean, of course, there are still issues in Scotland with estates, and large, faceless landlords extracting massive amounts of extortionate rent from people. That's, of course, still happening.One of the things that we see in England, and I think is maybe a bit of a kind of telling contrast to that, is that in the last year we've seen two large estates, and there's probably been many more, but two that have come up on our radar, really, that have held-in properties.So one of them down in Dorset, a kind of neighbouring county to where I live, had 32 houses, ostensibly, affordable dwellings for people to live in the countryside, which is hard to come by, actually. In some parts of rural England, it's really hard to live affordably in the countryside. So, people who have been there for generations saw an estate that had been held by the same family for seven generations, suddenly bought by a [00:55:00] faceless corporation on behalf of an anonymous absentee landowner.And suddenly, overnight, the community was hit with kind of massive amounts of uncertainty. People worried about evictions or rents going up. And the same things happened just down the road from us, with an estate owned by the royal family suddenly put up for sale, and suddenly, tenant farmers, people who had had this kind of certainty that actually this has been owned by the royal family since the 1300s, are now being put up for sale.And from that point of view, the person selling it just looks at it like a set of assets that could be sold off. And I think what I would love is for, in England, for us to have a community right to buy. So when things like that happen, then actually communities get this kind of first refusal.So, landlordism and ownership patterns that are linked to the extortions going on are deeply connected to rights of access, because the golden thread that links all of those is a right to belong. And without that kind of certainty that you can call a place home [00:56:00] without being evicted, or without being told that you can get to your kind of favourite river swimming spot, for me, those two things are deeply related, and they point to the need for something much more robust for people who so desperately need it, who don't have the means to buy land themselves.Chris: Mm-hmm. Yeah. Thank you, Lewis. I'm grateful for this work that you do with the right to roam, and hopefully, as the movement grows, there'll be an opportunity for, perhaps, seemingly disparate movements or campaigns to join in this way and to recognise their mutual goals.And so I'm curious, I'd love to ask you about how this shows up on a broader spectrum, in a global spectrum, in terms of the Right To Roam, in terms of access to land and the campaigns and movements that are happening, not just in England, but elsewhere, beyond the Isles and perhaps beyond [00:57:00] Europe.And so I'm curious what kind of similar movements or campaigns might be happening in other countries or continents, for which there might be solidarity between the fight for the commons in the UK and the fight for the commons elsewhere?Lewis: Hmm. Well, land. It literally underpins everything, really.I mean, we see so many campaigns and injustices, which obviously are linked to land and the right to belong and the right to be. And land justice, globally, there's so much international solidarity. Our work today is very much about drawing those threads and remaining kind of focused on what we need to do, but we can see sort of the parallels elsewhere.And, people that we campaign with are also involved in international campaigning with Survival International, for example, doing amazing work to support the rights of indigenous peoples and rights to land globally. And the International Land Coalition, the work that they're [00:58:00] doing, a lot of which is in South America.We talked already about the rights of nature movement, and seeing lots of that kind of showing up and the rights of nature in the constitution of Ecuador, has, as I've already said, been a massive inspiration for that movement now in the UK.And, obviously, in the majority of Latin American countries, this is a real present challenge, and it's highly contested. I was speaking with a group from Dalhousie University in Canada as well recently about the kind of the rights to the coastline up there, and how, even in North American countries, there are like these challenges because of the development of coastlines, and not just coastlines, but also, the private property rights which excludes people to perhaps a more extreme extent than we have here in England.I was always struck by how, in the United States, the [00:59:00] right to roam campaign is sort of... I think people are just bewildered by it. Like, “What is this kind of campaign?” Because the rights of property are so sacrosanct, and the rights of property and the right to exclude, with the exception of the national park.So, we see these interesting challenges coming up, and international solidarity with people, in all sorts of different contexts.I was really interested in the conversation that you were having with Devon Taylor on this podcast about the rights to the coast, for example, in Jamaica, as well, and how that is absolutely linked to the exploitation of Jamaica and of people, and that land is still subject to the same kind of sets of exclusions there. And I was really interested to hear about the campaigning that's being done to just give people a simple right to get to the beach, which just seems so [01:00:00] basic and simple, but actually is fundamental. And so, I'm really gladdened and also shocked by what's happening there. And particularly if you contrast it with a place like Barbados, where there's a right to the coast, to see just what's possible with campaigning. And with political will, actually, you can see that these things are winnable and that they're winnable because of people like Devon doing that kind of work.So yeah, our work's very much focused on England, and what we can achieve within this parliament. We basically want to finish what we're doing, and then carry on with the wider work that we're all also interested in doing, and getting this law changed is our kind of like tiny puzzle piece in the wider tapestry of land justice, globally.Chris: Mm-hmm. Mm-hmm. May it be that the people who listen to this and who find their way towards the Right to Roam's work, join up and remember the [01:01:00] histories that have led us to this point and to people like yourself who are working to reconcile, as you said, what's been done historically in your name, or in your names.And, it's been a blessing to have you on the pod Lewis, to be able to both historically and contemporaneously, bring together a lot of the threads that a lot of other podcast guests in the past have spoken to, threads that bring us to a degree of source or historical origin in terms of how these enclosures came to be and of course, how people like yourself in the place that they began are working for their proper subversion.And so, on behalf of our listeners, Lewis, I'd like to thank you for joining me today for being willing to speak to these issues, these very complex issues. And I'm of course grateful that you're digging into the complexities in the way that you do.It's a great honour. And finally, [01:02:00] I'd like to ask you, how might our listeners find out more about the Right to Roam and its campaigns? How might they get involved and support, or begin this good work, in the places that they live?Lewis: Thanks, Chris. It is great to be on here and speaking with you, as well.And yeah, I mean, we're a small campaign. We do what we can with the small amount of resources that we have available. But I think, if people want to support our work, you can head over to our website. We've got our website at righttorome.org.uk. So check that out. We've got a mailing list, as well, and we try to send out fairly infrequent, but we hope, worthwhile emails, which give you a bit of insight.They tend to be focused on the work we are doing here for England and Wales. But I think for international listeners, this is potentially of interest as well, because, obviously, this speaks to the wider context. We've got social media as well, so you can see us on Instagram and on Blue Sky. And we're just in the process of setting [01:03:00] up a blog, as well. So, stay tuned for that. But get in touch and listen out for any updates.Chris: Thank you, Lewis. I'll make sure that those links are on the End of Tourism website in the homework section. And, for those who are outside of England who are wondering about this, perhaps the Right to Roam and their work is something not only of an inspiration, but a foundation for the ways in which you and your people might come to gather together and organise for access to land in your places.Thank you so much, Louis.Lewis: Thanks, Chris. Get full access to Chris Christou at chrischristou.substack.com/subscribe

DMVKIKNIGHTS MONDAY NIGHT MADNESS BABYDOLL MULAN EDITION 8/3/26 DESTINY SUPREME x NEZUKO LOUBOUTIN x VJ You Da' Birthday Vol. II (Babydoll Edition) Date: Monday, August 3rd Location: E5L — 1230 9th St NW, Washington, DC 20001 MC: Destiny Supreme and Nezuko Louboutin DJ / Sounds: Icon VJ Supreme Dress Code: Must incorporate a bow (satin, lace, rhinestone, oversized, or mini) CATEGORIES: MC vs. MC Face Best Dressed vs. Streetwear Realness Perfect 10s Hands Performance Old Way vs. New Way Body vs. Sex Appeal Tag Team Performance & Runway

Hour 2 for 8/4/26 Drew broadcasts LIVE from the 144th Supreme Convention in Denver Colorado. First, he prays the Chaplet of Divine Mercy (1:00). Then, he welcomes agent Paul Kehoe, General Agent for the Knights of Columbus to discuss the importance of life insurance (17:18). Finally, Szymon Czyszek, director of international growth in Europe for the Knights of Columbus covers the Knights' efforts in Ukraine (34:04). Link: KofC.org/Relevant

Hour 3 for 8/4/26 Drew broadcasts LIVE from the 144th Supreme Convention in Denver Colorado. First, he discusses the Saint John Paul II Shrine in DC with Stephen P. White (1:00). Then, Drew welcomes Bishop Paprocki to discuss the importance of Eucharistic Coherence (18:30). Finally, Drew revisits a conversation he had with Dr. Jonathan Reyes about the religion of the day (37:10). Link: KofC.org/Relevant

Hour 1 for 8/4/26 Drew broadcasts LIVE from the 144th Supreme Convention in Denver Colorado. First, he welcomes Sean Pott, the Senior Director of Evangelization and Education for the Knights of Columbus (1:11). Then, Drew and Dennis J. Gerber discuss the Knights of Columbus Charitable Fund (17:34). Finally, Deepak Devaraj Chief Investment Officer and President of Knights of Columbus Asset Advisors and Drew discuss investing with Catholic values (34:03). Links: kofc.org/relevant

A media ministry publication of Grace Bible Church in Elkhart, Indiana. Moments of transforming grace from the Bible.

This episode is presented by Create A Video – Former North Carolina Supreme Court judge Mark Martin was scheduled to participate in a panel discussion ahead of the 250th birthday of America. But according to the Carolina Journal, he withdrew from the event after threats of violence against him and the event. Ironically, the panel was slated to discuss political civility.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-kaliner-show--6946691/support.Subscribe to the podcast My preferred podcast platform: SpreakerAll the links to Pete's Prep are free!Get exclusive content here!Media Bias Check: GroundNews promo code!Advertising and Booking inquiries: Pete@ThePeteKalinerShow.com  

Christianity isn't “Jesus and….” Jesus is sufficient, and Jesus is supreme.   ---    In Name Above All, we journey through the book of Colossians to behold Jesus Christ as the supreme Lord over all creation, the church, and every rival power. In five weeks we will see how the One in whom “all things hold together” (Colossians 1:17) reconciles all things to God, dethrones every lesser allegiance, and calls us to live under His all-encompassing authority.    Sermon Notes: http://bible.com/events/49642964  Submit a Question: bit.ly/BeyondSundayQuestions

RAGNAROK / SUPREME HARDCORE PODCAST ON TOXIC SICKNESS / JULY / 2026 by TOXIC SICKNESS OFFICIAL

Arcand VS Everyone - Fast Food Products

How The Chiefs Will Remain Supreme bonus 1302 Thu, 30 Jul 2026 13:36:25 +0000 VU7AaZrEBcL3xPCVy8F0AIWoOieD1v1Q sports Sports Daily sports How The Chiefs Will Remain Supreme Wichita's popular morning local sports talk radio show is Sports Daily with Jacob Albracht and Tommy Castor. Listen live M-F 7a-11a on KFH! 2024 © 2021 Audacy, Inc. Sports https://player.amperwavepodcasting.com?feed-link=https%3A%2F

A media ministry publication of Grace Bible Church in Elkhart, Indiana. Moments of transforming grace from the Bible.

At the end of his longevity journey, Mangesh struggles to make sense of the growing belief that death can—or should—be optional. He spends time with death doula Alua Arthur, who explains how accepting mortality allows people to live with purpose, and meets a longevity researcher whose tidy economic models are complicated by a tragic loss in her own life. Then, as he weighs the optimism of young longevinauts with the fear of losing what makes us human, he confronts the question he’s really been asking all along. Watch Alua Arthur’s TED Talk and learn more about Going with Grace Check the Aevitas House events calendar Read Chloe Mango’s newsletter, Chloe’s Lab Notes Learn more about Starsuit, Owen Zoyt’s next-gen spacesuit Check out Bishoy Tadros’s books, podcast, and coaching Visit the Why Philanthropy Matters website and read Rhodri Davies’ essay on longevity Explore Raiany Romanni-Klein’s work on longevity, ethics, and economics Special thanks to Azadi Records and Bliss Samsa for their beautiful tracks, and Botany for the score. Episode collage art by Vahini Shori.See omnystudio.com/listener for privacy information.

We have enough intelligence as humans to speak, and that's way above what primates can do; and if we use that speech to pronounce the supreme combination of syllables, that's enough to become liberated. You don't have to pay $100,000 a year tuition for four years at Reed College to figure it all out. You can figure it out by reading the Bhagavad-gītā, and if you take advantage of it from whatever situation of life you are in—even if you're illiterate—if you pronounce those syllables and do it so intentionally, understanding that it's connection with the Supreme Personality of Godhead, then this is what all the śāstras are pointing to, and it's the prime teaching of Lord Caitanya Mahāprabhu. Just by that process, one attains perfection of life. So we can concentrate on that. Humans get free speech, as in it's thrown in for free when you are born. You don't have to figure it out so much. Just happens. Then, if you use your God-given intelligence to understand, there's this supreme combination of syllables—which is what we subscribe to, that theory—and you learn to perfect it by chanting it with your heart as a means to reciprocate with the Supreme, then you'll attain perfection of life. It's that simple. ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://www.bbtacademic.com/books/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://thefourquestionsbook.com/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #makejapagreatagain #mantrameditation #chantharekrishnaandbehappy #spiritualawakening #soul #spiritualexperience #spiritualpurposeoflife #spiritualgrowthlessons #secretsofspirituality #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

Joyces talks about:Elon Musk is no longer a trillionaire after SpaceX IPO falls. Investigators losing money. Tesla stock also falling. The media condemning the President due to military action in Iran. A current pause in action. American weapons stock piles getting lower. Supreme court rule that allows asylum seeker cases to be refereed lower court before hearing cases. Delay tactic allowing illegal migrants two hearings and/or more time in the US.Idaho college murderer, Bryan Kohberger wants to his cased to be reopened. Now challenging his guilty plea saying he was misled.Midterm elections coming up and the Democratic party seems to lack of cash. Cracker Barrel finally gets a new CEO a year after rebrand fail.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In an online meeting with the San Diego Ramana Satsang (ramana-satsang-sd@googlegroups.com) on 12 July 2026, Michael answers various questions about Bhagavan's teachings. This episode can be watched as a video on YouTube. A more compressed audio copy in Opus format can be downloaded from MediaFire. Advertisement-free videos on the original writings of Bhagavan Ramana with explanations by Michael James can be accessed on our Vimeo video channel. Books by Sri Sadhu Om and Michael James that are currently available on Amazon: By Sri Sadhu Om: ► The Path of Sri Ramana (English) ► El camino de Sri Ramana (Spanish) By Michael James: ► Happiness and Art of Being (English) ► Lyckan och Varandets Konst (Swedish) ► Anma-Viddai (English) Above books are also available in other regional Amazon marketplaces worldwide. - Sri Ramana Center of Houston

The sequel to the 2026 Crop Over Soca Mix is here. This time filled with the bangers, crowd favorites, and a few extras. Hope you guys enjoy, and see you at a fete or on the road soon. Watch On Youtube: https://youtu.be/aouBsA80tGY Special thanks to O. Chapman - Drone If You Want, Buy Me A Coffee: buymeacoffee.com/blaqrosesupreme Subscribe and Listen to the Blaqrose Supreme's Podcast HERE:: https://apple.co/2JyBFRf Soundcloud: https://soundcloud.com/blaqrosesupreme Official Website/Bookings: https://www.everyoneknowsrose.com/ Connect with Blaqrose! TikTok ➡︎ https://www.tiktok.com/@blaqrosesupreme Instagram ➡︎ https://www.instagram.com//blaqrosesupreme Facebook ➡︎ https://www.facebook.com/blaqrosesupreme ⏰ Timecodes/Tracklist ⏰ 00:00 Shaquille GFG x Skinny Fabulous - After All (2nd Place, Power Soca Monarch) 02:51 Mikey Mercer & Sir Fingaz - Like Ah Bajan (1st Place, Power Soca Monarch) 03:55 Lil Rick - Best Ting (3rd Place, Power Soca Monarch) 04:52 Lil Rick x Alison Hinds x Dwaingerous - Same Ole Road 06:11 Nikita - Extraordinary (4th Place, Power Soca Monarch) 07:46 Walkes - Road Way (Power Soca Monarch Finalist) 09:17 Shanta Prince - Festival Calling (Power Soca Monarch Finalist) 10:15 Jordan English - Active 11:57 Dj Rio - Move 13:17 Hunter, Cheem, Drej - Forever Drunk 14:47 PolyDan - Party Hard 15:34 Polydan - Oil 16:08 246 Mystery - How We Looking 16:43 Quan Da Artist - Do It Like That 17:29 Walkes - No Talk 18:14 Chiief Diin x Jus Jay - Manual Drift 19:22 Leadpipe & Saddis x Jus Jay King - Gih Dem! 19:56 Grateful Co x Jus Jay - Pick & Choose 20:43 Stiffy - Wave It 21:41 Kerry Neil - Grind Dah 23:17 Shaquille GFG X Black Man Chant - Top Tier 25:14 Jus Jay x Maloneyy - Main Character 26:22 Keelz x Dj Spider - So Good 27:28 Grateful Co - Addicted to You 29:09 Joaquin x Cyclone - Ride This Wave 30:16 Maloneyy x Cyclone - Formula 31:07 Azizi Clarke - Menu 32:15 Rhea Layne - Come Closer 33:13 Marzville x DJ Spider - Darling 34:12 Shanta Prince x DJ Spider - Come Back 35:11 Mysta Lyon x DJ Spider - Jam Down Party 36:17 Mole - Get Hot 37:56 Shade - Money 38:45 Jordan & Stiffy - Balance 39:44 Kobee Snakes x Ridge Foster - Verdict 40:49 Problem Child - Squeezing Me 41:39 Marzville - Banana 42:12 Jagwa De Champ - No Man Problems 42:54 Masta Plug x Poly Dan - Stand Home 43:51 Salt x Sizzdub - Somebody Son 45:04 Pepperz x Masta Thorny - BenDD 45:36 Boar & Jagwa De Champ - Do It To Dat 46:25 Fari - Want Some More 47:13 Jagwa De Champ - Hand Pun Yuh Knee Freestyle 47:45 Mole De Chief - Daz It Dey 48:33 Pepperz - Teasing Me 49:21 LaStacia - Active (Crowd Favorite) 50:24 Kalvis & Walkes - Donut 51:45 Jagwa De Champ - Ching Ching 53:04 Fari x Nelieux - Lashes 54:14 Lead Pipe - Dah Wuh She Get 55:41 Ridge & Pudaz - Takah Takah 56:45 Ridge Foster x Kobee Snakes - Rifle

Ryan and Alex explore the first tractate of the Corpus Hermeticum, The Divine Pymander. They discuss the initiatic traditions of the ancient world, the path of spiritual awakening, and the transformative Gnosis of recognizing the invisible spiritual realm beyond the illusion of material existence. 

The polling is the throughline. A new American Research Group poll puts Trump's approval at 30 percent against 67 percent disapproval, below the mark where George W. Bush left office, while the Iran war itself draws just 29 percent approval. Hawk pairs that with a rising US service member death toll, now four killed at a base in Jordan, and Jason Crow's blunt assessment that Americans are done with endless Middle East conflict. From there Hawk moves fast through the day's stories: a measles case count surging past 2,295, the highest in 35 years, Trump's super PAC reportedly hoarding 400 million while not funding GOP candidates, new tariffs on Canada and generic drugs, Medicaid payments cut to California and Minnesota, cabinet members joining TikTok, Andy Biggs winning the Arizona GOP nomination, and plans for Lindsey Graham to lie in state. SUPPORT & CONNECT WITH HAWK- Support on Patreon: https://www.patreon.com/mdg650hawk - Hawk's Merch Store: https://hawkmerchstore.com - Connect on TikTok: https://www.tiktok.com/@mdg650hawk7thacct - Connect on TikTok: https://www.tiktok.com/@hawkeyewhackamole - Connect on BlueSky: https://bsky.app/profile/mdg650hawk.bsky.social - Connect on Substack: https://mdg650hawk.substack.com - Connect on Facebook: https://www.facebook.com/hawkpodcasts - Connect on Instagram: https://www.instagram.com/mdg650hawk - Connect on Twitch: https://www.twitch.tv/mdg650hawk ALL HAWK PODCASTS INFO- Additional Content Available Here: https://www.hawkpodcasts.comhttps://www.youtube.com/@hawkpodcasts- Listen to Hawk Podcasts On Your Favorite Platform:Spotify: https://spoti.fi/3RWeJfyApple Podcasts: https://apple.co/422GDuLYouTube: https://youtube.com/@hawkpodcastsiHeartRadio: https://ihr.fm/47vVBdPPandora: https://bit.ly/48COaTB

Gary Lineker, Alan Shearer, Micah Richards, and Joe Cole reflect on Spain beating Argentina 1-0 in the World Cup final in a match that saw De La Fuente's side dominate Messi's Argentina from start to finish We also look back at our best moments of the tournament with our intrepid England reporter Rob Jones Thanks for listening to The Rest is Football throughout this World Cup, we'll be back in August ahead of the new Premier League season Learn more about your ad choices. Visit podcastchoices.com/adchoices