Sion Quotes

It is a pure soul who can hold true the in­no­cence and time­less­ness of pas­sion in an­oth­er soul. Each un­veil­ing the great­est pieces of the oth­er, locked to­geth­er at the heart for eter­ni­ty

The oth­ers went up­stairs, a slow unwilling pro­ces­sion. If this had been an old house, with creak­ing wood, and dark shad­ows, and heav­ily pan­elled walls, there might have been an eerie feel­ing. But this house was the essence of moder­ni­ty. There were no dark corners - ​no pos­si­ble slid­ing pan­els - it was flood­ed with elec­tric light - every­thing was new and bright and shining. There was noth­ing hid­den in this house, noth­ing con­cealed. It had no at­mo­sphere about it. Some­how, that was the most fright­en­ing thing of all. They ex­changed good-​nights on the up­per land­ing. Each of them went in­to his or her own room, and each of them automatical­ly, al­most with­out con­scious thought, locked the door....

As if any one of those peo­ple isn’t al­ready look­ing around for a new gu­ru to make sense out of their risk-​free bore­dom of a lifestyle while they watch the news on tele­vi­sion and pass judg­ment on me.

In other words, The­ol­ogy is prac­ti­cal: espe­cially now. In the old days, when there was less edu­ca­tion and dis­cus­sion, per­haps it was pos­si­ble to get on with a very few sim­ple ideas about God. But it is not so now. Every­one reads, every­one hears things dis­cussed. Con­se­quently, if you do not lis­ten to The­ol­ogy, that will not mean that you have no ideas about God. It will mean that you have a lot of wrong ones — bad, mud­dled, out-of-date ideas. For a great many of the ideas about God which are trot­ted out as novel­ties to-day are simply the ones which real The­olo­gians tried cen­turies ago and rejected.

That’s what I tell peo­ple. My of­fi­cial ver­sion of the truth.

Many women do not join organized resis­tance against sexism precisely because sexism has not meant an absolute lack of choices. They may know they are discriminated against on the basis of sex, but they do not equate this with oppres­sion. Under capitalism, patriarchy is structured so that sexism restricts women's behavior in some realms even as freedom from limitations is allowed in other spheres. The absence of extreme re­strictions leads many women to ignore the areas in which they are exploited or discriminated against; it may even lead them to imagine that no women are oppressed.

One voice whispered Beloved. She spread her colors on the starshine to embrace this land he had given her, and there were no shadows to darken the Fire soaring across the sand. Only light, only joy. No one heard Elisel scream. Only the dragons saw her rise into the night sky like an arrow, mute after that one keening wail. It was two days before she returned to Skybowl. Long before that, they found Sioned.

Exercise: Letting Go As you read this, take a deep breath and, as you exhale, allow all the tension to leave your body. Let your scalp and your forehead and your face relax. Your head does not need to be tense in order for you to read. Let your tongue and your throat and your shoulders relax. You can hold a book with relaxed arms and hands. Do that now. Let your back and your abdomen and your pelvis relax. Let your breathing be at peace as you relax your legs and feet. Is there a big change in your body since you began the previous paragraph? Notice how much you hold on. If you are doing it with your body, you are doing it with your mind. In this relaxed, comfortable position, say to yourself, “I am willing to let go. I release. I let go. I release all ten- sion. I release all fear. I release all anger. I release all guilt. I release all sadness. I let go of all old limitations. I let go, and I am at peace. I am at peace with myself. I am at peace with the process of life. I am safe.” Go over this exercise two or three times. Feel the ease of letting go.

I will be­lieve that the bat­tle of fem­i­nism is over, and that the fe­male has reached a po­si­tion of equal­ity with the male, when I hear that a coun­try has al­lowed it­self to be turned up­side-down and led to the brink of war by its pas­sion for a to­tally bald woman writer.

All is il­lu­sion; noth­ing is re­al. There are no true win­dows or halls. The doors are not there and they can't hold the light. My life's not con­tained in these walls.

The male ego had spent two millennia running unchecked by its female counterpart. The Priory of Sion believed that it was this obliteration of the sacred feminine in modern life that had caused what the Hopi Native Americans called koyanisquatsi - "life out of balance" - an unstable situation marked by testosterone-fueled wars, a plethora of misogynistic societies, and a growing disrespect for Mother Earth.

In Mere Christianity, C. S. Lewis argues that human beings cannot be truly good or moral without faith in God and without submis- sion to the will of Christ. Unfortunately, Lewis does not provide any actual data for his assertions. They are nothing more than the mild musings of a wealthy British man, pondering the state of humanity’s soul between his sips of tea. Had Lewis actually famil- iarized himself with real human beings of the secular sort, per- haps sat and talked with them, he would have had to reconsider this notion. As so many apostates explained to me, morality is most certainly possible beyond the confines of faith. Can people be good without God? Can a moral orientation be sustained and developed outside of a religious context? The answer to both of these questions is a resounding yes.

Thee, Sion, and the flowery brooks beneath, That wash thy hallowed feet and warbling flow, Nightly I visit.

Our "increasing mental sickness" may find expres­sion in neurotic symptoms. These symptoms are con­spicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symp­toms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been si­lenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their per­fect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of indi­viduality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and free­dom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

salvation is open to all. The humanist belief in progress is only a secular ver­ sion of this Christian faith.

ROM11.26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

Tocad trompeta en Sion, y dad alarma en mi santo monte; tiemblen todos los moradores de la tierra, porque viene el día de Jehová, porque está cercano.

Canta, oh hija de Sion; da voces de júbilo, oh Israel; gózate y regocíjate de todo corazón, hija de Jerusalén.

And then Gwalchmai said, ‘No one should distract an ordained knight from his thoughts in a discourteous way, for perhaps he has either suffered a loss or he is thinking about the woman he loves best.

Todo el que quiera gobernar debe recurrir al engaño y a la hipocresía. En política, el honor y la sinceridad se convierten en vicios que despachan a un mandatario más pronto que sus mayores enemigos.

This is the history of un-art—the cultural productions that are not intended to convey beauty, not organized around the notion of singular genius expres- sion, not designed to sooth audiences and to confirm the order of things. Un-art comes to unmake worlds.

Sion calls Anne an eel, he calls her a slippery dipper from the slime, and he remembers what the cardinal had called her: my serpentine enemy. Sion says, she goes to it with her brother; he says, what, her brother George? ‘Any brother she's got. Those kind keep it in the family. They do filthy French tricks, like –’ ‘Can you keep your voice down?’ He looks around, as if spies might be swimming by the boat. ‘– and that's how she trusts herself she don't give in to Henry, because if she lets him do it and she gets a boy he's, thanks very much, now clear off, girl – so she's oh, Your Highness, I never could allow – because she knows that very night her brother's inside her, licking her up to the lungs, and then he's, excuse me, sister, what shall I do with this big package – she says, oh,don't distress yourself, my lord brother, shove it up the back entry, it'll come to no harm there.

Freedom of speech is priceless to me. So is the freedom of expres- sion of thoughts and beliefs as an expression of yourself, the free- dom of showing that you are different, the freedom of being the force motivating people around you, and the freedom of being motivated by the successes of others.

At that time Math son of Mathonwy could not live unless his feet were in the lap of a virgin, except when the turmoil of war prevented him.

In effect, our bodies and brains are a device or vessel ‘birthed’ by our Divine Spark out of DNA to act as information gathering equipment, as well as earthly transportation vehicles and as energy harvesting and processing devises. Additionally, the Divine Spark is capable of “morphing” our bodies into a star or light-gate for entrance to Sion and to be able to function there.

Salmo 133 Canción de las gradas: de David. 1 ¡Mirad cuán bueno y cuán suave es habitar los hermanos igualmente en uno! 2 Es como el buen óleo sobre la cabeza, el cual desciende sobre la barba, la barba de Aarón, que desciende sobre el borde de sus vestiduras; 3 como el rocío de Hermón, que desciende sobre los montes de Sion. Porque allí envía el SEÑOR bendición, y vida eterna.

It is a truth universally acknow- ledged, that a single man in posses- sion of a good fortune, must be in want of a wife. However little known the feelings or views of such a man may be on his first entering a neighbourhood, this truth is so well fixed in the minds of the surrounding families, that he is considered as the rightful property of some one or other of their daugh- ters.

All I really want to say is this: Get in the water. Walk along the water. Move across its surface. Get under it. Sit in it. Leap into it. Listen to it. Touch the water. Float on it. Close your eyes and drink a big glass. Fall more deeply in love with water in all its shapes, colors, and forms. Let it heal you and make you a better, stronger ver- sion of yourself. You need water. And water needs you now. I wish you water.

Rea­sons Why I Loved Be­ing With Jen I love what a good friend you are. You’re re­ally en­gaged with the lives of the peo­ple you love. You or­ga­nize lovely ex­pe­ri­ences for them. You make an ef­fort with them, you’re pa­tient with them, even when they’re side­tracked by their chil­dren and can’t pri­or­i­tize you in the way you pri­or­i­tize them. You’ve got a gen­er­ous heart and it ex­tends to peo­ple you’ve never even met, whereas I think that ev­ery­one is out to get me. I used to say you were naive, but re­ally I was jeal­ous that you al­ways thought the best of peo­ple. You are a bit too anx­ious about be­ing seen to be a good per­son and you def­i­nitely go a bit over­board with your left-wing pol­i­tics to prove a point to ev­ery­one. But I know you re­ally do care. I know you’d sign pe­ti­tions and help peo­ple in need and vol­un­teer at the home­less shel­ter at Christ­mas even if no one knew about it. And that’s more than can be said for a lot of us. I love how quickly you read books and how ab­sorbed you get in a good story. I love watch­ing you lie on the sofa read­ing one from cover-to-cover. It’s like I’m in the room with you but you’re in a whole other gal­axy. I love that you’re al­ways try­ing to im­prove your­self. Whether it’s running marathons or set­ting your­self chal­lenges on an app to learn French or the fact you go to ther­apy ev­ery week. You work hard to be­come a bet­ter ver­sion of your­self. I think I prob­a­bly didn’t make my ad­mi­ra­tion for this known and in­stead it came off as ir­ri­ta­tion, which I don’t re­ally feel at all. I love how ded­i­cated you are to your fam­ily, even when they’re an­noy­ing you. Your loy­alty to them wound me up some­times, but it’s only be­cause I wish I came from a big fam­ily. I love that you al­ways know what to say in con­ver­sa­tion. You ask the right ques­tions and you know ex­actly when to talk and when to lis­ten. Ev­ery­one loves talk­ing to you be­cause you make ev­ery­one feel im­por­tant. I love your style. I know you think I prob­a­bly never no­ticed what you were wear­ing or how you did your hair, but I loved see­ing how you get ready, sit­ting in front of the full-length mir­ror in our bed­room while you did your make-up, even though there was a mir­ror on the dress­ing ta­ble. I love that you’re mad enough to swim in the English sea in No­vem­ber and that you’d pick up spi­ders in the bath with your bare hands. You’re brave in a way that I’m not. I love how free you are. You’re a very free per­son, and I never gave you the sat­is­fac­tion of say­ing it, which I should have done. No one knows it about you be­cause of your bor­ing, high-pres­sure job and your stuffy up­bring­ing, but I know what an ad­ven­turer you are un­der­neath all that. I love that you got drunk at Jack­son’s chris­ten­ing and you al­ways wanted to have one more drink at the pub and you never com­plained about get­ting up early to go to work with a hang­over. Other than Avi, you are the per­son I’ve had the most fun with in my life. And even though I gave you a hard time for al­ways try­ing to for al­ways try­ing to im­press your dad, I ac­tu­ally found it very adorable be­cause it made me see the child in you and the teenager in you, and if I could time-travel to any­where in his­tory, I swear, Jen, the only place I’d want to go is to the house where you grew up and hug you and tell you how beau­ti­ful and clever and funny you are. That you are spec­tac­u­lar even with­out all your sports trophies and mu­sic cer­tifi­cates and in­cred­i­ble grades and Ox­ford ac­cep­tance. I’m sorry that I loved you so much more than I liked my­self, that must have been a lot to carry. I’m sorry I didn’t take care of you the way you took care of me. And I’m sorry I didn’t take care of my­self, ei­ther. I need to work on it. I’m pleased that our break-up taught me that. I’m sorry I went so mental. I love you. I always will. I'm glad we met.

Por lo cual también contiene la Escritura: He aquí, pongo en Sion la principal piedra del ángulo, escogida, preciosa; Y el que creyere en él, no será avergonzado. 7 Para vosotros, pues, los que creéis, él es precioso; pero para los que no creen, La piedra que los edificadores desecharon, Ha venido a ser la cabeza del ángulo; 8 y: Piedra de tropiezo, y roca que hace caer, porque tropiezan en la palabra, siendo desobedientes; a lo cual fueron también destinados.

Memory is an artist, an impressionist. She adds colour, sound, smell and emotion to events at her whim. She adds, subtracts and embellishes until the event she started documenting is quite unrecognisable to the others who also experienced it, but at the same time, is more truthful to the owner of the memory. There is no reality. There are only impres- sions of past events, made by a million selves, all interacting with each other, vying for superiority. Reality doesn’t exist, perhaps in the end, that’s my only truth.

Salmo 128 [Libros] Bienaventuranza del que teme a Dios Cántico de ascenso gradual. 1 Bienaventurado todo aquel que teme al SEÑOR, que anda en sus caminos. 2Cuando comas del trabajo de tus manos, dichoso serás y te irá bien. 3Tu mujer será como fecunda vid en el interior de tu casa; tus hijos como plantas de olivo alrededor de tu mesa. 4He aquí que así será bendecido el hombre que teme al SEÑOR. 5 El SEÑOR te bendiga desde Sion, veas la prosperidad de Jerusalén todos los días de tu vida, 6y veas a los hijos de tus hijos. ¡Paz sea sobre Israel!

What do you consider to be the greatest blessing which you have reaped from your wealth? One, he said, of which I could not expect easily to convince others. For let me tell you, Socrates, that when a man thinks himself to be near death, fears and cares enter into his mind which he never had before; the tales of a world be- low and the punishment which is exacted there of deeds done here were once a laughing matter to him, but now he is tormented with the thought that they may be true: either from the weakness of age, or because he is now drawing nearer to that other place, he has a clearer view of these things; suspicions and alarms crowd thickly upon him, and he begins to reflect and consider what wrongs he has done to others. And when he finds that the sum of his transgres- sions is great he will many a time like a child start up in his sleep for fear, and he is filled with dark forebodings. But to him who is conscious of no sin, sweet hope, as Pindar charmingly says, is the kind nurse of his age: ’Hope,’ he says, ’cherishes the soul of him who lives in justice and holiness, and is the nurse of his age and the companion of his journey;– hope which is mightiest to sway the restless soul of man.

She was the first close friend who I felt like I’d re­ally cho­sen. We weren’t in each other’s lives be­cause of any obli­ga­tion to the past or con­ve­nience of the present. We had no shared his­tory and we had no rea­son to spend all our time to­ gether. But we did. Our friend­ship in­ten­si­fied as all our friends had chil­dren – she, like me, was un­con­vinced about hav­ing kids. And she, like me, found her­self in a re­la­tion­ship in her early thir­ties where they weren’t specif­i­cally work­ing to­wards start­ing a fam­ily. By the time I was thirty-four, Sarah was my only good friend who hadn’t had a baby. Ev­ery time there was an­other preg­nancy an­nounce­ment from a friend, I’d just text the words ‘And an­other one!’ and she’d know what I meant. She be­came the per­son I spent most of my free time with other than Andy, be­cause she was the only friend who had any free time. She could meet me for a drink with­out plan­ning it a month in ad­vance. Our friend­ship made me feel lib­er­ated as well as safe. I looked at her life choices with no sym­pa­thy or con­cern for her. If I could ad­mire her de­ci­sion to re­main child-free, I felt en­cour­aged to ad­mire my own. She made me feel nor­mal. As long as I had our friend­ship, I wasn’t alone and I had rea­son to be­lieve I was on the right track. We ar­ranged to meet for din­ner in Soho af­ter work on a Fri­day. The waiter took our drinks or­der and I asked for our usual – two Dirty Vodka Mar­ti­nis. ‘Er, not for me,’ she said. ‘A sparkling wa­ter, thank you.’ I was ready to make a joke about her un­char­ac­ter­is­tic ab­sti­nence, which she sensed, so as soon as the waiter left she said: ‘I’m preg­nant.’ I didn’t know what to say. I can’t imag­ine the ex­pres­sion on my face was par­tic­u­larly en­thu­si­as­tic, but I couldn’t help it – I was shocked and felt an un­war­ranted but in­tense sense of be­trayal. In a de­layed re­ac­tion, I stood up and went to her side of the ta­ble to hug her, un­able to find words of con­grat­u­la­tions. I asked what had made her change her mind and she spoke in va­garies about it ‘just be­ing the right time’ and wouldn’t elab­o­rate any fur­ther and give me an an­swer. And I needed an an­swer. I needed an an­swer more than any­thing that night. I needed to know whether she’d had a re­al­iza­tion that I hadn’t and, if so, I wanted to know how to get it. When I woke up the next day, I re­al­ized the feel­ing I was ex­pe­ri­enc­ing was not anger or jeal­ousy or bit­ter­ness – it was grief. I had no one left. They’d all gone. Of course, they hadn’t re­ally gone, they were still my friends and I still loved them. But huge parts of them had dis­ap­peared and there was noth­ing they could do to change that. Un­less I joined them in their spa­ces, on their sched­ules, with their fam­i­lies, I would barely see them. And I started dream­ing of an­other life, one com­pletely re­moved from all of it. No more chil­dren’s birth­day par­ties, no more chris­ten­ings, no more bar­be­cues in the sub­urbs. A life I hadn’t ever se­ri­ously con­tem­plated be­fore. I started dream­ing of what it would be like to start all over again. Be­cause as long as I was here in the only Lon­don I knew – mid­dle-class Lon­don, cor­po­rate Lon­don, mid-thir­ties Lon­don, mar­ried Lon­don – I was in their world. And I knew there was a whole other world out there.

Yet that which is above all this, the favour and the love of Heaven, we have great argument to think in a peculiar manner propitious and propending towards us. Why else was this nation chosen before any other, that out of her, as out of Sion, should be proclaimed and sounded forth the first tidings and trumpet of Reformation to all Europe? And had it not been the obstinate perverseness of our prelates against the divine and admirable spirit of Wickliff, to suppress him as a schismatic and innovator, perhaps neither the Bohemian Huns and Jerome, no nor the name of Luther or of Calvin, had been ever known: the glory of reforming all our neighbours had been completely ours.

Yet that which is above all this, the favour and the love of Heaven, we have great argument to think in a peculiar manner propitious and propending towards us. Why else was this nation chosen before any other, that out of her, as out of Sion, should be proclaimed and sounded forth the first tidings and trumpet of Reformation to all Europe? And had it not been the obstinate perverseness of our prelates against the divine and admirable spirit of Wickliff, to suppress him as a schismatic and innovator, perhaps neither the Bohemian Huss and Jerome, no nor the name of Luther or of Calvin, had been ever known: the glory of reforming all our neighbours had been completely ours.

But as to our country and our race, as long as the well compacted structure of our church and state, the sanctuary, the holy of holies of that ancient law, defended by reverence, defended by power, a fortress at once and a temple, shall stand inviolate on the brow of the British Sion—as long as the British Monarchy, not more limited than fenced by the orders of the State, shall, like the proud Keep of Windsor, rising in the majesty of proportion, and girt with the double belt of it’s kindred and coeval towers, as long as this awful structure shall oversee and guard the subjected land—so long the mounds and dykes of the low, fat, Bedford level will have nothing to fear from all the pickaxes of all the levellers of France. As long as our Sovereign Lord the King, and his faithful subjects, the Lords and Commons of this realm, the triple cord, which no man can break; the solemn, sworn, constitutional frank-pledge of this nation; the firm guarantees of each others being, and each others rights; the joint and several securities, each in it’s place and order, for every kind and every quality, of property and of dignity—As long as these endure, so long the Duke of Bedford is safe: and we are all safe together—the high from the blights of envy and the spoliations of rapacity; the low from the iron hand of oppression and the insolent spurn of contempt.

A teach­er in Ok­la­homa re­flect­ed on the post-​grad­ua­tion af­ter­math of stu­dent so­cial di­vi­sions. “The in crowd al­ways hangs to­geth­er, even af­ter grad­ua­tion. They are the ones who will be­come debutantes af­ter their fresh­man year in col­lege. The oth­ers tend to drift away. They don’t get in­vit­ed to the par­ties, they are laughed at be­cause they aren’t wear­ing de­sign­er clothes, etc.,” she said. But when it comes down to the pop­ular stu­dents ver­sus the out­casts, the lat­ter “are more sure of them­selves (even with the ridicule), and usu­al­ly turn out to be more suc­cess­ful and well-​adjust­ed. I would take the out­casts in a heart­beat.” So would I.

They have confirmed my belief that the ideas people choose to have about themselves largely determine the quality of the lives they lead. We can choose to believe in ourselves, and thus to strive, to risk, to perse- vere, and to achieve. Or we can choose to cling to security and medi- ocrity. We can choose to set no limits on ourselves, to set high goals and dream big dreams. We can use those dreams to fuel our spirits with pas- sion. Or we can become philosophers of the worst kind, inventing ways to rationalize our failures, inventing excuses for mediocrity. We can fall in love with our own abilities and our own potential, then choose to maximize those abilities. Or we can decide that we have no special tal- ents or abilities and try to be happy being safe and comfortable.

And then one day everything changed; the world shifted on its axis, our consciousness evolved. Instead of making their purchase deci- sions based solely on price, people became willing to pay more for sustainable or organic products. They no longer wanted their meat mass-produced; they wanted grass-fed beef from a local farmer. Rather than just a good sweat from their exercise, they also wanted mindfulness, so they took up SoulCycle, yoga, or meditation. And rather than settling down to buy their dream home and build their 401k, they spent their resources searching out experiences they could share and cherish more than they would another purse or car. Above all else, they wouldn’t accept the status quo. Instead of working in secure yet unfulfilling jobs, they wanted to create an existence that reflected their innermost desires and beliefs. And they did, in record numbers.

Love. This daughter of Sion1 does not long for Masses or sermons, or fastings or prayers. Reason. And why, Lady Love? says Reason. These are the food of holy souls. Love. That is true, says Love, for those who beg; but this Soul begs for nothing, for she has no need to long for anything which is outside her. Now listen, Reason, says Love. Why should this Soul long for those things which I have just named, since God is everywhere, just as much without them as with them? This Soul has no thought, no word, no work, except for employing the grace of the divine Trinity. 2 This Soul feels no disquiet for any sins which she once committed, 3 nor for the suffering which God underwent for her, nor for the sins and the troubles in which her neighbors live. Reason. Oh God, what does this mean, Love? says Reason. Teach me to understand this, since you have reassured me about my other questions. Love. It means, says Love, that this Soul is not her own, and so she can feel no disquiet; for her thought is at rest in a place of peace, that is in the Trinity, and therefore she cannot move from there, nor feel disquiet, so long as her beloved is untroubled. But that anyone falls into sin, or that sin was ever committed, Love replies to Reason, this is displeasing to her will just as it is to God: for it is his own displeasure which gives such displeasure to this Soul. But none the less, says Love, in spite of such displeasure there is no disquiet in the Trinity, nor is there in such a Soul who is at rest within the Trinity. But if this Soul, who is in such exalted rest, could help her neighbors, she would help them in their need with all her might. But the thoughts of such Souls are so divine that they do not dwell upon past4 or created things, so as to apprehend disquiet in themselves, for God is good beyond all comprehending.

The wind was blustering again, whipping the curtains. Peter went over to close the window. The moon was now high on the eastern rise, radiant above the church where small water-cart clouds raced across the sky. About to fasten the window latch, his eye was drawn down to the garden. The fox stood under the apple tree looking up at him. The animal began to bark. Each monosyllabic yip and yap seemed to mimic human speech. By some strange power or spell, Peter could understand what the animal was saying. He heard the words loud and clear. ‘I-am Si-on,’ the fox barked. Man and beast looked unwaveringly at one another, neither moving a muscle. The wind stopped blowing, the curtains hung at rest. Peter leaned out the window. ‘What do you want from me?’ he called down. ‘Save-us-from-the-stea-lers,’ barked Sion. Peter’s mind reeled. It would be madness to believe he could understand what the fox was saying—lunacy to think he could commune with it! ‘I must still be asleep,’ he reasoned, closing the window. He sat down on the bed, folding his hands in his lap. But this is not a dream. Lying down, he pulled the bedcovers over himself. ‘Save-us! Save-us! Save-us!’ the fox kept barking from the garden.

And one gathers from this enormous modern literature of confes- 11 sion and self- analysis that to write a work of genius is almost always a feat of prodigious difficulty. Everything is against the likelihood that it will come from the writer’s mind whole and entire. Generally material circumstances are against it. Dogs will bark; people will interrupt; money must be made; health will break down. Further, accentuating all these difficulties and making them harder to bear is the world’s notorious indifference. It does not ask people to write poems and novels and histories; it does not need them. It does not care whether Flaubert finds the right word or whether Carlyle scrupulously verifies this or that fact. Naturally, it will not pay for what it does not want. And so the writer, Keats, Flaubert, Carlyle, suffers, especially in the creative years of youth, every form of distraction and discouragement. A curse, a cry of agony, rises from those books of analysis and confession. “Mighty poets in their misery dead” — that is the burden of their song. If anything comes through in spite of all this, it is a miracle, and probably no book is born entire and uncrippled as it was conceived. But

It had been hard enough to drive past the area. It was harder to imagine what it was like living there. Yet people lived with the stench and the terrible air, and had careers there. Even lawyers lived there, I was told. Was the smell of excrement only on the periphery, from the iridescent black lake? No; that stench went right through Dharavi. Even more astonishing was to read in a Bombay magazine an article about Papu's suburb of Sion, in which the slum of Dharavi was written about almost as a bohemian feature of the place, something that added spice to humdrum middle-class life. Bombay clearly innoculated its residents in some way. I had another glimpse of Dharavi some time later, when I was going in a taxi to the domestic airport at Santa Cruz. The taxi-driver - a Muslim from Hyderabad, full of self-respect, nervous about living in Bombay, fearful of sinking, planning to go back home soon, and in the meantime nervously particular about his car and his clothes - the taxi-driver showed the apartment blocks on one side of the airport road where hutment dwellers had been rehoused. In the other direction he showed the marsh on which Dharavi had grown and, away in the distance, the low black line of the famous slum. Seen from here, Dharavi looked artificial, unnecessary even in Bombay: allowed to exist because, as people said, it was a vote-bank, and hate-bank, something to be drawn upon by many people. All the conflicting currents of Bombay flowed there as well; all the new particularities were heightened there. And yet people lived there, subject to this extra exploitation, because in Bombay, once you had a place to stay, you could make money.

Wonder-Working Providences of Sion’s Saviour in New England,

Z ipes’s concerns overlap with those of feminists such as Marcia Lieberman, Karen Rowe, Sandra Gilbert, Susan Gubar, and, to a lesser extent, Ruth B. Bottigheimer, who diagnose fairy tales as symptoms of their cultures’ misogynistic traditions.11 For feminists, the fairy tales favored by a given society reflect its gender biases. Accordingly, Amer- icans’ Disney-abetted passion for “Cinderella,” “Sleeping Beauty,” “Snow White,” and “Beauty and the Beast” testifies to our culture’s expediently sexist projection of women as passively compliant, self- sacrificing, beauty-obsessed creatures devoid of agency.12 The inclu- sion of Russian fairy tales in Western feminists’ sphere of reference would necessitate a modification of their critique, for, Russian society’s notorious ageless sexism notwithstanding, some of Russia’s favorite tales (“The Feather of Finist the Bright Falcon,” “The Maiden Tsar,” and “The Frog Princess”) reverse the gender roles in the hackneyed paradigm that feminists deem generically quintessential.

the Ordre de Sion was founded by Godfroi de Bouillon in 1090,

Psaume 128 1Cantique des degrés. Heureux tout homme qui craint l'Eternel, Qui marche dans ses voies! 2Tu jouis alors du travail de tes mains, Tu es heureux, tu prospères. 3Ta femme est comme une vigne féconde Dans l'intérieur de ta maison; Tes fils sont comme des plants d'olivier, Autour de ta table. 4C'est ainsi qu'est béni L'homme qui craint l'Eternel. 5L'Eternel te bénira de Sion, Et tu verras le bonheur de Jérusalem Tous les jours de ta vie; 6Tu verras les fils de tes fils. Que la paix soit sur Israël!

So they declared a new emperor. And he sent a threatening letter to Maxen. However, it was not so much a letter as ‘If you come and if you ever come to Rome!’ That letter and the news came to Maxen in Caerllion. And from there he sent a letter to the man who claimed to be emperor of Rome. There was in that letter, too, nothing but ‘If I go to Rome, and if I go!

There is nothing but love. There was nothing but love. Love is all there is and nothing exists that does not exist of love. That which is real and true is love. Suffering pain and loss is not real. Reality is that which is from love and love is the essence of the divine. What is not love is not real. What is not real is a construct made up by the ego through the instrument of the mind. It is the world of illu-sion, the veil on our eyes of utter darkness preventing us from seeing that which is real and true, which is love.

STROOM Legyen buta, csak jó polgár legyen. Ki mondja azt, hogy a lángész szükséges? Az államban eszünk nekünk elég van S gondoskodunk eléggé a tömegről. Annak nem is kell a fej, csak azért, Hogy sógorom, a kalapos megéljen. Aztán ne hidd, hogy úgy lesz csak buta, Ha a színházban készül. Gondoskodtunk Már oly rendszerről és oly eszközökről, Hogy készüljön bár a Sion hegyén, Butává nemesül. Hidd el nekem. -

No Expectation, Nor RegresSion onLy ExpresSion..

recollection is spotty and inconsistent.Bayoumi’s ver= sion can be challenged as well, since the mosque

Without the Merovingians, the Prieuré de Sion would not exist, and without the Prieuré de Sion, the Merovingian dynasty would be extinct.

In our view, when women fight for the wage for domes­tic work, they are also fight­ing against this work, as domes­tic work can con­tinue as such so long as and when it is not paid. It is like slav­ery. The demand for a domes­tic wage denat­u­ral­ized female slav­ery. Thus, the wage is not the ulti­mate goal, but an instru­ment, a strat­egy, to achieve a change in the power rela­tions between women and cap­i­tal. The aim of our strug­gle was to con­vert exploita­tive slave labor that was nat­u­ral­ized because of its unpaid char­ac­ter into socially rec­og­nized work; it was to sub­vert a sex­ual divi­sion of labor based on the power of the mas­cu­line wage to com­mand the repro­duc­tive labor of women, which in Cal­iban and the Witch I call “the patri­archy of the wage.” At the same time, we pro­posed to move beyond all of the blame gen­er­ated by the fact that it was always con­sid­ered as a female oblig­a­tion, as a female vocation.

rhetor­i­cal gar­den paths are endemic to coun­try music, often tak­ing the form of decon­structed idiomatic expres­sions. In George Strait’s “You Look So Good in Love,” by Glen Bal­lard, Roury Michael Bourke, and Kerry Chater, the word “in” is a hinge, turn­ing from a phys­i­cal descrip­tor to a state of being. Liz Anderson’s “(My Friends Are Gonna Be) Strangers,” as sung by Merle Hag­gard, includes a line in which both the fig­u­ra­tive and lit­eral con­no­ta­tions of an idiom are simul­ta­ne­ously at play: “The only thing I can count on now is my fingers.” These phrases work by refus­ing to take a metaphor at face value. If a metaphor is a sub­sti­tu­tion of one thing for another, leav­ing the word itself absent in its own descrip­tion, the dou­ble enten­dres of coun­try songs are the return of the repressed.

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is my covenant unto them, when I shall take away their sins.” (Romans 11:25–27)

the ide­o­log­i­cal defense of “pri­vate prop­erty” is both vague and mis­lead­ing. The seizure, or even abo­li­tion of pri­vate prop­erty doesn’t refer to the water bot­tles or homes that many of us have pur­chased; pri­vate prop­erty in the con­text of anti-capitalist pol­i­tics refers to the own­er­ship by bosses and land­lords of the resources peo­ple need to sur­vive. Most peo­ple have no access to the tools and sup­plies required to build their own fur­ni­ture, pro­vide all their own food, or main­tain a home entirely on their own. In a cap­i­tal­ist soci­ety, we depend on the mar­ket to pro­vide these for us in exchange for money. We work waged jobs, where we receive only a por­tion of the value we add to the com­modi­ties we pro­duce, and go into debt in order to afford them. When anti-capitalists talk about pri­vate prop­erty, they’re not refer­ring to the pos­ses­sions con­sumers have pur­chased in order to live; they’re refer­ring to those pos­ses­sions that the wealthy have accu­mu­lated in order to rent or sell to those who must work a waged job to survive.

You and your child have a unique and very special relationship. The dos and don’ts of all the advice givers out there may or may not apply to you. You have to listen to your heart and to your child and then make the deci- sions that are good for right now, for you two.

we refer to the Middle Ages as ages of faith; a time in which men believed a heavenly Jerusalem above the sky much as they believed an earthly Sion beyond the sea; when the whole of their thought was of a piece with their theology...those were days when a thoughtful soul here or there could realize some unity of mental vision. The fact should be admitted, however we regard it - whether as the stultifying tyranny of dogma or as an enviable single-mindedness; an ideal too easily realized, no doubt, in a plentiful dearth of empirical knowledge, and yet establishing a standard after which perplexed modernity may strive.

am willing to let go. I release. I let go. I release all ten- sion. I release all fear. I release all anger. I release all guilt. I release all sadness. I let go of all old limitations. I let go, and I am at peace. I am at peace with myself. I am at peace with the process of life. I am safe.

The rivers of Babylon are all the penalties that remain of sin which flow down to hell, and the wicked follow them, for the penalties of this life do not suffice for such crimes, therefore they both end in hell. However, the righteous sit beside these rivers, for they only have to suffer transient penalties which pass away, leaving them seated and not departing with this world, but awaiting the world of the eternal Father prepared for them.   David does not say they wept on account of 'their discomfort by the rivers, which signify trials, but because of their longing for Sion, that is for heaven, where the God of Gods is beheld. This means that the just are more tormented by the postponement of the glory promised them than by all the other sufferings of the world, for they feel their absence from Sion and weep for it

The seventeenth century began with the death of Queen Elizabeth and the ascension to the English throne of James VI of Scotland, who, for this reason, became James I of England. Of course, James’ grandmother was Marie de Guise of France, who had married James V of Scotland. She had steered the Stuart dynasty away from Protestantism in the direction of Catholicism. Marie was a Merovingian and a member of the Priory of Sion, and she functioned on behalf of its Catholic wing, in attempting to control the course of change in European Christendom. Chapter 8 - Sion's Army

The two branches of Freemasonry—the Templars and the Rosicrucians (Sionists)—were to play a major part in the American and French revolutions. In the end, the Priory of Sion would prove itself dominant over the Templars. They seemed to be better entrenched in the European power matrix as well as being better funded. The Templars—Sion’s partners-in-crime, so to speak—were behind the American Revolution and with regard to the French Revolution, both the Templar and Rosicrucian factions combined forces to avenge the death, four centuries earlier, of Jacques de Molay the last Grand Master of the Knights Templar, who was burned at the stake by Philip IV of France in 1314. The French Bourbons were related to Philip so Louis XVI’s beheading, in 1792, was meant as penance for de Molay’s death. Chapter 10 - Sion's Army.

La râul Babilonului, acolo am şezut şi am plâns, când ne-am adus aminte de Sion. În sălcii, în mijlocul lor, am atârnat harpele noastre. Că acolo cei ce ne-au robit pe noi ne-au cerut nouă cântare, zicând: "Cântaţi-ne nouă din cântările Sionului!" Cum să cântăm cântarea Domnului în pământ străin? De te voi uita, Ierusalime, uitată să fie dreapta mea! Să se lipească limba mea de grumazul meu, de nu-mi voi aduce aminte de tine, de nu voi pune înainte Ierusalimul, ca început al bucuriei mele.

The lad knew a trick for see­ing things in their right size in­stead of in the il­lu­sion that they pro­ject.

The lad knew a trick for see­ing things in their right size in­stead of in the il­lu­sion that they pro­ject... The lad tried that same trick now. He turned around, bent over, and looked at the Per­son back­wards between his legs. And by that view­ing, the Per­son Him­self was a ver­it­able gi­ant, taller than the trees, taller than the dis­tance between here and a full moon. Then the lad straightened up and turned around and looked at the Per­son front­wards; and the il­lu­sion re­turned... and the Per­son was again only a rather large and al­to­gether pleas­ant man, not too large to be ac­coun­ted in the nor­mal hu­man range.

Most businesses have the goal of getting as big as possible. Supreme, on the other hand, strives to remain underground and boutique, growing only when they deem it will enhance the brand. As style writer Glenn O’Brien put it, “Supreme is a company that refuses to sell out.” But why? Well, first off, because it wouldn’t be authentic to who they are, what they do, and what they’re into. For instance, when asked why they wouldn’t expand into women’s wear, Jebbia simply replied, “It’s not what we know.” And that’s all they’ve done—manifest an authentic reflection of their core beliefs with unyielding discipline. Supreme is a reflection of Jebbia’s life experiences and pas- sions. It just happened that his passion for “cool and unusual things for young people” was in harmony with the global youth movement that his brand has come to represent. Supreme continues to succeed on a massive scale because they have the discipline to focus their resources on creating great products rather than over-expanding. Or, as Jebbia puts it, “Staying true to what you do best has played a major role in our longevity. I would like people to see that we’re a small, independent skate company that has done our own thing, in our own way, over many years, and will hopefully continue to do so.

Now the first covenant is allowed on all hands to be too hard; and the second is thought by most to be too easy, and would fall to pieces, unless shored up by sincere obedience. Accordingly, by the help of this rotten buttress, men have patched up a third covenant, consisting partly of works, and partly of grace.

Sartre threw away the entire content of thebourgeois subject, maintaining only its pure form, and the next stepwas to throw away this form itself—is it not that,mutatis mutandis,Der-rida threw away all the positive ontological content of messianism, re-taining nothing but the pure form of the messianic promise, and thenext step is to throw away this form itself? And, again, is this not alsothe passage from Judaism to Christianity? Judaism reduces the prom-ise of Another Life to a pure Otherness, a messianic promise whichwill never become fully present and actualized (the Messiah is always “to come”); while Christianity, far from claiming full realization ofthe promise, accomplishes something far more uncanny: the Messiahis here, he has arrived, the final Event has already taken place,yet the gap(the gap which sustained the messianic promise) remains....Here I am tempted to suggest a return to the earlier Derrida ofdifférance:what if (as Ernesto Laclau, among others, has already ar-gued17) Derrida’s turn to “postsecular” messianism is not a necessaryoutcome of his initial “deconstructionist” impetus? What if the ideaof infinite messianic Justice which operates in an indefinite suspen-sion, always to come, as the undeconstructible horizon of decon-struction, already obfuscates “pure”différance,the pure gap whichseparates an entity from itself? Is it not possible to think this pure in-between priorto any notion of messianic justice? Derrida acts as ifthe choice is between positive onto-ethics, the gesture of transcend-ing the existing order toward another higher positive Order, andthe pure promise of spectral Otherness—what, however, if we dropthis reference to Otherness altogether? What then remains is eitherSpinoza—the pure positivity of Being—or Lacan—the minimal con-tortion of drive, the minimal “empty” (self-)difference which is op-erative when a thing starts to function as a substitute for itself. As Freud observed, the very acts that are forbidden by religion arepracticed in the name of religion. In such cases—as, for instance, mur-der in the name of religion—religion also can do entirely withoutminiaturization.Those adamantly militant advocates of human life, forexample, who oppose abortion, will not stop short of actually mur-dering clinic personnel. Radical right-wing opponents of male homo-sexuality in the USA act in a similar way.They organize so-called “gaybashings” in the course of which they beat up and finally rape gays. What we have here, yet again, is the Hegelian “oppositional determi-nation”: in the figure of the gay-basher raping a gay, the gay encoun-ters himself in its oppositional determination; that is to say, tautology(self-identity) appears as the highest contradiction.This threshold canalso function as the foreign gaze itself: for example, when a disen-chanted Western subject perceives Tibet as a solution to his crisis, Ti-bet loses its immediate self-identity, and turns into a sign of itself,its own “oppositional determination.

AFFUSION  (AFFU'SION)   n.s.[affusio, Lat.]The act of pouring one thing upon another. Upon the affusion of a tincture of galls, it immediately became as black as ink.Grew’sMusæum.

Within this historic and optimistic future in mind, I have made no value judgment of the destiny bestowed on each nation. For all this, however, leadership matters; so do the institutional structures and the system of political governance.

Secondly, we worship creatures by [109] honouring those places or persons whom God has associated with the work of our salvation, whether before our Lord's coming or since the dispensation of His incarnation. For instance, I venerate Mount Sinai, Nazareth, the stable at Bethlehem, and the cave, the sacred mount of Golgotha, the wood of the Cross, the nails and sponge and reed, the sacred and saving lance, the dress and tunic, the linen cloths, the swathing clothes, the holy tomb, the source of our resurrection, the sepulchre, the holy mountain of Sion and the mountain of Olives, the Pool of Bethsaida and the sacred garden of Gethsemane, and all similar spots. I cherish them and every holy temple of God, and everything connected with God's name, not on their own account but because they show forth the divine power, and through them and in them it pleased God to bring about our salvation. I venerate and worship angels and men, and all matter participating in divine power and ministering to our salvation through it. I do not worship the Jews. They are not participators in divine power, nor have they contributed to my salvation. They crucified my God, the King of [110] Glory, moved rather by envy and hatred against God their Benefactor. "Lord, I have loved the beauty of Thy house," (Ps. 26.8) says David, "we will adore in the place where his feet stood. And adore at His holy mountain." (Ps. 132.7; 99.9) The holy Mother of God is the living holy mountain of God. The apostles are the teaching mountains of God. "The mountains skipped like rams, and the hills like the lambs of the flock." (I Cor. 10.11) The

I am willing to let go. I release. I let go. I release all ten- sion. I release all fear. I release all anger. I release all guilt. I release all sadness. I let go of all old limitations. I let go, and I am at peace. I am at peace with myself. I am at peace with the process of life. I am safe.

These three or four scriptures also have been great refreshments in this condition to me: John xiv. 1-4; John xvi. 33; Col. iii. 3, 4; Heb. xii. 22-24.  So that sometimes when I have been in the savour of them, I have been able to laugh at destruction, and to fear neither the horse nor his rider.  I have had sweet sights of the forgiveness of my sins in this place, and of my being with Jesus in another world: Oh! the mount Sion, the heavenly Jerusalem, the innumerable company of angels, and God the Judge of all, and the spirits of just men made perfect, and Jesus, have been sweet unto me in this place: I have seen that here, that I am persuaded I shall never, while in this world, be able to express: I have seen a truth in this scripture, Whom having not seen, ye love; in whom, though now you see Him not, yet believing, ye rejoice with joy unspeakable, and full of glory.  1 Pet. i. 8.

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. ROM9:31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. ROM9:32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;  ROM9:33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

I wasn’t getting along with Trouble and for good reason. He strolled over and made a snide remark. “Patches,” he meowed, “why do you look so worried? Has Santa got you on the Naughty List this year? Oh, look, someone left some muddy shoes by the back door. Meowr.” “GRmpf.” I snarled. “Oh. And is this a Patch-of-mud on the doormat?” mewed Trouble. “Look, Cat,” I said, “My status with Santa is a private affair. Someone with a name like yours shouldn’t be pointing paws!” “That’s so. That’s so,” he purred. “Pointing paws usually lead to flying fur and the need for hair ex-ten-sions.” Trouble did say things that made sense sometimes, in a weird sort of way. (He was trying to mes-mer-ize me with those purrs, but it wouldn’t work). “Purr--cise-ly. Oh, uh-hum, I meant to say, pre-cise-ly,” I growled, “So let’s drop the subject.” Then he PURRED at me.

While it is possible for the con fessor in some cases to obtain such knowledge without confession, this is not the rule, because the confessor, not the penitent, is the competent judge of the latter's state of conscience and without a close insight into the number and gravity of the sins submitted he cannot decide whether to give or to withhold absolution. 14 Conse- 14 Cfr. St. Jerome, In Matth., 16, varietates, scit qui ligandus sit 29: " Quum peccatorum audierit quive solvendus." igo THE THREE ACTS OF THE PENITENT quently the confessor has the right and the duty to de mand an accurate and circumstantial description of the penitent's state of conscience, i. e. a complete confes sion of his sins. But the office of the penitential judge does not end here. Even if the penitent has the right disposition, the priest may not absolve him without at the same time enjoining an appropriate penance* This again cannot be justly determined without a com plete knowledge of the facts, because a penance must correspond to the number and gravity of the sins for which it is imposed. " It is manifest," says the Council of Trent, " that priests could not have exercised this judgment without knowledge of the cause; neither indeed could they have observed equity in enjoining punishments, if the faithful should have declared their sins in general only, and not rather specifically, and one by one." 15

[each] confess those sins by which he remembers that he has mortally offended his Lord and God; whilst the other sins, which do not occur to him after diligent thought, are understood to be included as a whole in that same confes sion." 6 The last-quoted phrase is of great dogmatic importance,, inasmuch as it demands a merely formal (not a material) integrity of confession and declares that mortal sins omitted without fault are forgiven by what theologians call indirect remission. The holy Synod does not, how ever, deny that confession may be difficult, but says that the difficulty is counterbalanced " by many and great advantages and consolations.

por el bien de las almas perecederas pero inmortales, por el bien de Sion y la gloria de Dios?

The first known published text of the classic fairy tale "Beauty and the Beast" was written by Gabrielle-Suzanne Barbot de Villeneuve in 1740 and collected in her compilation La Jeune Américaine et les contes marins. To say that the story met with favor is an understatement. By 1756, "Beauty and the Beast" was so well known that Jeanne-Marie Leprince de Beaumont wrote an abridged edition of it that would become the popular version included in collections of fairy tales throughout the nineteenth century (although Andrew Lang went back to de Villeneuve's original for his groundbreaking anthology The Blue Fairy Book, first published in 1891 as the beginning of a twelve-book series that would revolutionize the anthologizing of fairy tales for young read ers). Fifteen years later. Jean-François Marmontel and André Ernest Modeste Grétry adapted de Villeneuve's story as the book for the opera Zémire et Azor. the start of more than two centuries of extraliterary treatments that now include Jean Cocteau's famous 1946 film La Belle et la Bête, Walt Disney's 1991 animated feature Beauty and the Beast, and countless other cinematic, televi sion, stage, and musical variations on the story's theme. More than 4,000 years after it became part of the oral storytelling tradi tion, it is easy to understand why "Beauty and the Beast" continues to be one of the most popular fairy tales of all time, and a seemingly inexhaustible source of inspiration for artists working in all mediums. Its theme of the power of unconditional love is one that never grows old.

In the Upper Midwest, newcomers often receive a classic piece of wintertime advice: “The winters will drive you crazy until you learn to get out into them.” Here, people spend good money on warm cloth-ing so they can get outdoors and avoid the “cabin fever” that comes from huddling fearfully by the fire during the long frozen months. If You live here long, you learn that a daily walk into the winter worldwill fortify the spirit by taking you boldly to the very heart of the sea-son you fear. Our inward winters take many forms – failure, betrayal, depres-sion, death. But every one of them, in my experience, yields to the same advice: “The winters will drive you crazy until you learn to get out into them.” Until we enter boldly into the fears we most want to avoid, those fears will dominate our lives. But when we walk directly into them – protected from frostbite by the warm garb of friendship or inner discipline or spiritual guidance – we can learn what they have to teach us. Then, we discover once again that the cycle of the seasons is trustworthy and life-giving, even in the most dismaying season of all.

El mundo objetivo se ha desacralizado, pero precisamente al desacralizarse el mundo objetivo debería haberse sacralizado en igual medida el reino imaginario del Yo, y justamente esta sacralización está reprimida. Se han perdido la proyección y la creencia viva, pero subsiste y es muy licita la vivencia profunda. Nadie cree ya en Plutón, ni en Proserpina, ni er los númenes del mundo subterráneo, ni en el lapis philoso-phorum como realidades objetivas, pero en todos nosotros existe una necesidad más o menos reprimida de vivir experiencias numinosas, la cual, evitando la censura impuesta por la lógica correspondiente a nuestra visión objetiva del mundo, se manifiesta en fábulas, en relatos fantásticos, e sueños de aventuras imposibles, que ya no son irracionalista porque se saben de antemano falsos, porque no tienen preten siones de verdad objetiva; en una palabra: porque se expr san en el plano de la estética. Las artes fantásticas, pues, constituyen intentos vital instintivos, necesarios, de integrar lo numinoso en el Yo decir, de vivirlo y expresarlo libremente y en toda su intensidad, pero sin alterar por ello la fría visión objetiva del cosmos.

Maloof controlled the exchequer, advised in regard to the imposition of taxes, fees, rents and imposts. Witherwood worked to codify the judicial systems of the land, reconciling regional differences and making the laws universally responsive, to persons of high and low degree alike. Sion-Tansifer, a relict from the reign of King Granice, advised as to military organisation and strategy. Foirry was an expert in the field of naval architecture. Pirmence, who had travelled widely, from Ireland to Byzantium, was in effect the Minister of Foreign Affairs, while Langlark had been commissioned by Aillas to establish at Domreis a university of letters, mathematics, geography and the several sciences.

To the Priory of Sion, the secret organization described in the novel “The DaVinci Code,” the Bear was an animal of the Goddess Diana. The Merovingian kings, from their founder Merovee to Clovis (who converted to Christianity in 496) were kings who worshipped the Goddess Diana.

Windmills put the wind to work. Similarly, you can set up an anger mill, which will put your an- ger to work, drawing the living waters of compas- sion and creativity from the depths of your heart to help all those around you.

For there is nothing heavier than compas-sion. Not even one's own pain weighs so heavy as the pain one feels with someone, for someone, a pain intensified by the im-agination and prolonged by a hundred echoes.

Egy textilgyáros tizenkét éves, nyurga, öreges arcú kislánya, akit eddig a Notre-Dame de Sion apácái neveltek a zárdában, az állomás közelében, haját tépve, rikoltozva vádolta az anyját: „Miért vagytok zsidók? Miért? És ha zsidók vagytok, hogy mertetek engem megcsinálni?

Question 5. Is the moral law which you say was the substance of the Old Covenant from Mount Sinai, done away to believers in the New Covenant as it was a rule of life, etc.? Answer. Doubtless it is done away to believers, and that, firstly, as it was a covenant from Mount Sinai, and secondly a ministry of Moses. 1. That it was and is done away to believers is evident, Romans 7:4-6, where the apostle said, Wherefore my brothers ye also are become dead to the law, etc. and But now we are delivered from the law, that being dead wherein we were held, etc. This was the moral law, for it was that law that discovered sin, even that sin forbidden in that moral law, Thou shall not covet. Ye are not under the law but under grace (chapter 6:14). That very law written on tablets of stone is said to be done away with (2 Cor. 3:7 & 11) and abolished (verse 13); and if any will say it is the ministration that is done away and not the rule, I say it must be done away as it was then a rule, without which the ministration could not cease. It was its being given as a rule that made it a ministration. Therefore I say, that it is done away, first as it was a covenant from Mount Sinai, so it is clear turned out and has no place in the gospel, even as Hagar, the Old Covenant in an allegory must be thrown out of Abraham's house (Gen. 21:10; Gal. 4:22-30): Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the free woman. So that, when the free woman is come to be fruitful, the bondwoman with her son must be cast out. So likewise, Hebrews 12:18-24: We are not come to the mount that might not [ed: word absent in Scripture] be touched, that is, to Mount Sinai, but ye are come unto Mount Sion and to Jesus the mediator of the New Covenant, all of which demonstrates that the law as it was a covenant, from Mount Sinai, is done away to believers. 2. As it was a ministration by Moses, so it is done away with and abolished, and is not to be preached or received (as in the hand of Moses) as it was ministered forth, received and obeyed in the Old Covenant. For it was ministered then on life and death, and was (through man's weakness) a ministration of death and not of life. So that I understand all those expressions to relate to those particulars, when the Scripture says that the law is abolished and done away, that believers are dead to it, delivered from it, are not under it, and the bondwoman must be cast out with her son. And yet believers are not without law to God but under the law of Christ, yea and that under the moral law. But as given from Mount Zion, ministered forth in the hand of Christ, not in the hand of Moses, for if we take it from Moses we must be Moses' disciples. But if from Christ, as given forth in the gospel account, then we are Christ's disciples indeed, and receive it in power (from Christ, the minister and mediator) to live to God according to it, not for righteousness unto justification. But Jesus Christ having fulfilled all its righteousness, having born the curse for us. It is a rule of righteousness, of conversation to the honor of Him that has done all for us in point of justification to eternal life. And so it is become a law of love, a royal law of liberty to all that are by faith in the New Covenant, and a law to which every believer is duty bound to Jesus Christ, to own as His precious rule of life to honor Him by it, as it is given forth by Him in the gospel and not in any other way.

Moreover, Parsani's breakthrough was coincidental with an ongoing discus- sion at Hyperstition's laboratory crisscrossing between the Deleuze-Guattarian model of the ’war machine* and desert-nomadism. The discussion was spiralling through a series of theoretical confrontations between jungle militarism (the Vietnam war or the process of NAMification) and desert-militarism (War-on- Terror and Mecca-nomics). The discussion at Hyperstition ultimately developed into what would later be defined as 'biobjectivity', or the logics of petropolitical undercurrents. According to a blobjective point of view, petropolitical undercurrents function as narrative lubes: they interconnect inconsistencies, anomalies or what we might simply call the ‘plot holes' in narratives of planetary formations

Sion, pour moi, c'était une idée sainte, divine, un espoir messianique, une prière, un battement de coeur—et non un lieu géographique, une réalité politique, une cause au nom de laquelle on meurt ou on tue.

For there is nothing heavier than compas­sion. Not even one’s own pain weighs so heavy as the pain one feels with someone, for someone, a pain intensified by the im­agination and prolonged by a hundred echoes.

In 1860 Rhett “joined a drive to either rule or ruin the 1860 Democratic convention scheduled for Charleston.”97 He succeeded and devised a strategy to destroy the Union by destroying the Democratic Party. In January 1860 he wrote that “the destruction of the Union must . . . begin with the demolition of the party. So long as the Democratic Party, as a ‘National’ organization exists in power in the South . . . our public men will trim their sails.”98 Rhett drafted South Carolina’s Seces sion Ordinance, which claimed that South Carolina was not “perpetrating a treasonous revolution, but . . . simply taking back . . . the same powers it had temporarily surrendered . . . when South Carolina ratified the federal Constitution.

What constitutes a brand? There are several aspects. First, it is a promise, or at least a belief. Customers cannot test every product that they buy, so they draw on their own past experience or on the recommendations of others. Through consistent and reliable experience achieved over a long period of time, trust in the promise is created. Trust reduces complexity and shortens buyers’ deci[1]sions. Often decisions are based not on specific attributes but on the holistic emotions that a product engenders. Young men do not buy expensive Swiss watches because they tell the time better, but because they appeal to their aspi[1]rations. A brand must differentiate itself against the plethora of so-called ‘me too’ alternatives. Against these measures, ‘Swissness’ has become a brand in its own right – and this may be the country’s most precious and enduring comparative advantage.

Above all, consider the merits and sufferings of Christ, which are our principal title to God's grace and mercy, and which form the treasure whence the Church supplies the necessities of her children. It was from a confidence inspired by such motives that the saints drew that strength which rendered them as firm as Mount Sion, and established them in the holy city whence they never could be moved. (Cf. Ps. 124:1). Yet, notwithstanding these powerful reasons for hope, it is deplorable that this virtue should still be so weak in us. We lose heart at the first appearance of danger, and go down into Egypt hoping for help from Pharaoh (Cf. Is. 30:2) – that is, we turn to creatures instead of God. There are many servants of God who zealously devote themselves to fasting, prayer, and almsgiving, but few who possess the confidence with which the virtuous ï Susanna was animated, even when condemned to death and led to execution. (Cf. Dan. 13). Read the Holy Scriptures, particularly the Psalms and the writings of the prophets, and you will find abundant motives for unfailing hope in God.

Francis and Clare would retire to the woods near Assisi to converse with each other. The villagers of Assisi, seeing a red glow over the forests ran with buckets of water to douse what they assumed was a fire. Instead, they found Francis and Clare, seated in a clearing, rapt in conversation surrounded by a holy fire. The icon shows the fulfillment of Christ's promise in the gospel: "Where two or more are gathered in my name, I am there with them". The figure of the Risen Christ is in their midst, blessing and connecting them from within a red mandorla of seraphs.

I have begotten them and I have reared them but I have no comments to make and no advice to give. I do not know if I have done them good or ill. I do not know whether, in their own generation, they will do well or badly; I cannot even guess whether they will build because of me or in spite of me. I know only that they will build elsewhere, and that I have here no continuing city. I can barely live with my children, yet I must shortly and inconceivably live without them. I have hardly known them, hardly begun to walk in the streets of their minds and the gardens of their pleasures, hardly explored with them the city that they are, and already they begin to go their ways and to take my city with them. My exile comes implacably. By the waters of Babylon we sat down and wept when we remembered thee O Sion. If I forget thee, O Jerusalem, let my right hand forget her cunning, let my tongue cleave to the roof of my mouth. I am absurd, I know; but it is the infirmity in which I glory.

For us there are still the great gods Sex, Shekels, and Stomach (an unholy trinity constituting one god, self), and the other enslaving trio, Pleasure, Possessions, and Position, whose worship is described in 1 John 2:16 as “the desires of the flesh and the desires of the eyes and pride in posses-sions.” Football, the Firm, Freemasonry, and the Family are also gods for some, and indeed the list of other gods is endless, for anything that anyone allows to run his life becomes his god, and the claimants for this prerogative are legion. In the matter of life’s basic loyalty, temptation is a many-headed monster.

It looked up at them with animal-like intelligence, arching its back as it prepared to leap. “A ghoul!” Sion shouted. The robed skeleton waved its hand, and the doors slammed shut with an ominous boom, locking them in. Then Richter heard something even more disturbing from his Companion. “Fuck my life!

It is interesting that a pair of isolated pulses yields a stable system: the emis- sion of two diverging digital particles (Fig. 19). Appar- ently only certain configura- tions are possible, while oth- ers are excluded or provide no stable results. This bears a certain similarity to some situations in quantum mechanics.