Grave at Sleepy Hollow Cemetery in Infrered.

Step into the chilly embrace of this graveyard scene, where the frosty ground crunches underfoot like the remnants of shattered dreams. Here, the monolith stands sentinel, an eternal guardian over the silent chorus of gravestones, each one whispering tales of lives once lived, now eternally encased in the cold grip of the earth.

The trees, bare and skeletal, reach up to the heavens as if in silent supplication or perhaps a final, frozen dance with death. And then, there's that spectral infusion of color – those haunting pinks that don't warm but instead seem to chill the soul further, as if the very spirits of the place have blushed at the audacity of the living to intrude.

This image, it's like a scene stolen from a somber fairy tale, where the witch has turned the world to ice and the only warmth is the memory of the sun. The statuesque figure, draped in stone, watches over the departed with an air of regal melancholy. It’s a vision that could be the backdrop for a chilling ballad, a place where the dusk doesn't just fall, it crashes down in a symphony of whispers.

There's a haunting beauty here, a serene grace that's both captivating and a little terrifying – like a lullaby that could slip into a dirge at a moment's notice. It's a visual concert that plays not in notes, but in the eerie silence between them, a reminder of the quiet after the final curtain falls. This is where the living come to dance with the dead, and the echoes of their footsteps are the only applause.

7月のたんぼ

a field of grain

みずほ‐の‐くに〔みづほ‐〕瑞穂の国

rice

米／kome

Principal Japanese staple crop; an annual marshland plant of tropical origin; introduced into Japan in the Yayoi period (ca 300 BC− ca AD 300), either from China or the Korean peninsula. Rice cultivation was traditionally regarded as a religious act−an invoking of the inadama or spirit of the rice plant (see ta no kami). Supplications to the deity survive today in various forms of folk performing arts. Many festivals in honor of tutelary deities are also harvest festivals (see also agricultural rites). It is generally agreed that the Japanese extended family (ie) system evolved within the context of the rice culture, which required intensive farming, a sophisticated system of water control, and communal cooperation (see yui). In this sense rice may be said to have determined the very contours of Japanese society.

The common agricultural species is Oryza sativa. Like other plants of the family Gramineae, it has leaves with parallel venation; they sprout from the upper nodes of the stem, and the roots from the lower nodes. From the base of the main stem grow tillers (offshoots), and from these grow more tillers. Each tiller has leaves and roots, is virtually self-sustaining, and forms a panicle at its tip. Rice grows best in warm temperatures; the lowest temperature for germination is about 8>−10>C (46>−50>F), and the ideal temperature for growth is 26>−31>C (79>−88>F). High temperature and short days hasten heading. Since rice plants have a system for conducting oxygen from the air to the roots, they are resistant to severe oxygen shortage. They cannot withstand drought and flourish best in irrigated paddies. With proper fertilization and burning of stubble after harvest, there are no ill effects from repeated cultivation of the same field.

O. sativa is divided into three general types according to form, ecotype, and hereditary characteristics: indica, japonica, and javanica. Japonica-type rice contains less amylose and more amylopectin than other types of rice, giving it the greater glutinousness and special texture favored by the Japanese. Both mochi (glutinous rice), which becomes sticky when cooked, and the less starchy uruchi (regular rice) strains are found in all three types. Varieties classified according to area of cultivation are paddy or wet rice, suited for paddy fields; upland or dry rice, for dry fields; and floating rice, for flood-prone areas. In Japan, paddy rice accounts for 99.7 percent of the total production.

More than 100,000 varieties of rice are grown in more than 100 countries, with several thousand in Japan alone. In Japan, improvement of rice plants on an institutionalized and modern scientific basis was started in 1904 with hybridization experiments; pure line selection and, later, radiation breeding have also been utilized. These experiments have resulted in improved productivity, early maturity, and resistance to disease, cold weather, and lodging (stalk collapse). Koshihikari and Sasanishiki, both grown in the northeast, are among the most popular types of Japanese rice and command a high price. Since World War II, with land improvement, breeding of varieties responsive to fertilizers, improvement of fertilizing techniques, and the development of chemical fertilizers, herbicides, and insecticides, average yields have increased to more than 4.0 metric tons per hectare (1.8 short tons per acre). Since the beginning of the 1960s agricultural machinery has largely replaced human and animal labor, and threshing and hulling as well as transplanting of seedlings are now done by machines. At the same time, because of herbicides, there has been a reduction in the work load. In 1999 total production was 9,175,000 metric tons (10,092,500 short tons).

Typhoons pose the greatest hazard to rice plants in Japan, but in northern Japan considerable damage can be done if there is unseasonably cool weather during the inflorescence stage. Growing use of fertilizers has led to an increase in such diseases as rice blight (imochibyō), which causes the greatest damage of all crop diseases. Insects such as rice-stem borers, paddy borers, and plant hoppers cause considerable damage. Preventive measures have included the planting of insect-resistant varieties and, until recently, the application of various herbicides and insecticides. Because of restrictions on the use of environmentally unsafe chemicals, the employment of natural enemies has been encouraged.

Rice consumption has decreased dramatically in Japan, with per capita consumption falling from 114.9 kilograms (253.3 1b) in 1960 to 65.2 kilograms (143.8 lb) in 1998. This phenomenon may be explained by the increased consumption of bread and animal food products. Rice contains somewhat less protein than wheat, but the quality of the protein is superior. Although customarily boiled and eaten plain, rice can be processed in many ways. Cooked glutinous rice is pounded into a kind of dough called mochi, which is then prepared in various ways. It may also be thinly sliced and then dried, roasted, and flavored with soy sauce to be made into a variety of rice crackers called arare. Rice confections, such as dango, are made from rice flour, as are the type of rice crackers known as sembei. Rice is also brewed as rice wine (sake), rice vinegar, and cooking wine (mirin), and by adding kōji, a fermenting agent, is made into a sweet, fermented rice drink (amazake) or used as a pickling base.

Despite the decrease in rice consumption, rice is still considered a staple, and rice production and supply is a key element in agricultural policy. From 1942 to 1995 the pricing and distribution of rice was strictly controlled by the government under the Foodstuff Control Law. However, the Law for Stabilization of Supply and Demand and Prices of Staple Food, which went into effect in November 1995, reduced the government's buying and selling of rice to two categories: rice stores for emergencies and imported rice. The Japanese rice market had, with the exception of the early postwar era, long been closed to rice imports when, under pressure from the United States and other countries, the government announced a partial opening in 1993. The 《minimum access》 percentage of the domestic market open to imported rice increased gradually from 4 percent in 1995 to 7.2 percent in 2000. In 2000, nearly 770,000 metric tons (847,000 short tons) of rice were imported. The chief issues being debated in the 1990s concerning Japanese rice policy include consumer demands for high-quality rice, the price differential between domestically produced and imported rice, and measures to deal with chronic overproduction. See also rice prices; trade friction; Uruguay Round.

Ἀγαμέμνω Ἄτρειδες, Ηγήμων Ἀκαιῶν

Agamemnon, son of Atreus, was the king of Mycenae, one of the most important cities in the Greek world, and the leading general of the Greek forces at Troy. The historical Agamemnon can be placed around 1250 BCE, around the sack of Troy (if he did indeed exist as we know him).

After Helen's kidnapping, it was Agamemnon who gathered together the finest houses of Hellas to set sail for Troy. The Greeks were honor bound to assist Menelaus, Helen's husband, in returning her to Sparta because of a protective pact they had all made with Tyndareus when they were competing for his daughter's hand in marriage so many years ago. Unhappy about it, but consoled by the prospect of glory, fame, and plunder — and perhaps afraid of retribution from Agamemnon — the Greeks joined in contingency.

Homeric politics made strength a prerequisite to leadership. Though not elected, Agamemnon was the de facto "hegemon" of the Greek expedition because he commanded the most ships (one hundred), and ruled the largest city in Greece. On the Plain of Illium he was the first among equal kings, who often dissented, but were mostly compelled to fall in line.

Agamemnon's life was fraught, to say the least.

At Aulis, Artemis demanded the blood sacrifice of his eldest daughter, Iphigenia, before allowing the Greeks passage to Troy. Agamemnon consented.

At Troy, he took the brunt of the army's ire when the siege dragged on for a miserable ten years. Hoping to shame them into fighting harder, he once offered them the chance to sail for home, and was mortified to see the men run to their ships, relieved. Only the combined authority of the Greek kings restrained them.

In the tenth and final year, Agamemnon's pride cost the Greeks dearly. When a priest of Apollo supplicated at the Greek camp for the return of his captive daughter — Agamemnon's war prize — Agamemnon turned him away.

The priest prayed to his patron god for vengeance, and Apollo struck the Greeks with a virulent plague. For the success of the campaign, Agamemnon was forced to give the girl back, and he took Achilles' prize slave-woman to save his pride.

This affront to Achilles sent the young war-fighter storming off. Achilles renounced the Greeks, and vowed that he would not return to the war until many thousands of Greeks had been slaughtered. Later, Agamemnon would come around to the idea of making amends with Achilles, but he wouldn't go to his tent himself. The peace-offering failed accordingly, and Achilles would later rejoin the fighting only after the tragic death of his friend Patroclus.

After the city fell, Agamemnon returned to his home in Mycenae with another slave girl, Cassandra, who was a princess of Troy. Jealous, and seeking vengeance for the sacrifice of her daughter, Agamemnon's wife, Clytemnestra, killed the king in his bathtub (see Aeschylus) with the help of her secret lover, Aegisthus.

After his death, the chthonic cult of Agamemnon was worshipped by his children Orestes and Electra.

1. Inaugurated on October 21, 1989, in Brasília/DF, the TBV was built in a record time of 3 years and 5 months. Also known as the Temple of Peace, it is the first monument in the world dedicated to Unrestricted and Total Ecumenism. It is a remarkable meeting and expression space for dialogue and interreligious relationships. The monument was defined by the traditional newspaper Diário de Notícias, from Portugal, as the “largest pyramidal construction [with seven faces] of the 20th century”.

2. The Temple of Good Will welcomes people every day of the year, for 24 hours, in its main environment, the Nave. “Pain has no time to knock on the heart's door,” said Paiva Netto, upon inaugurating the Temple of Divine Ecumenism, one of its many names. That's why it never closed its doors. TBV is a roof for all humanity, and everyone is very welcome, regardless of belief, disbelief, ideology, political party, social class or ethnic group.

3. The Sacred Pyre in front of the Temple of Good Will symbolizes Universal Solidarity and represents the flame of Ecumenical Fraternity, which will never go out in the hearts of men and women of Good Will. Every day, at 6 pm, the Pira is lit to remember the time of the Angelus Hour.

4. The monument was built based on the number 7, which symbolizes perfection. It is a pyramid with tips and has 7 faces, 21 meters high and 28 meters in diameter; the Crystal at the top of the pyramid weighs 70 pounds; the Spiral, which is in the center of the nave, has 7 dark and 7 light bands. In this environment, there are also 7 benches on each side and the Throne and Altar of God, which has a ladder with 7 steps.

5. At the pinnacle is the Holy Crystal. According to scholars, it is a stone that, in addition to purifying the environment, favors chromotherapy — healing through colors. The crystal, donated to the Temple of Peace, was found in 1989, in Cristalina/GO, by the prospector Chico Jorge (1927-1996) and weighs 21 kilos. At the time, the media considered it the largest pure crystal in the world. In 1997, the renowned plastic artist Siron Franco showed, in the photographic panel of the TBV's Sacred Crystal, the lines that, according to his refined vision, form the perfect image of the face of Jesus, the Ecumenical Christ, the Divine Statesman. The fact has been confirmed by countless people looking at them from the same angle.

6. Each environment of the Temple of Good Will has a qualified receptionist to provide the public daily, from 8 am to 8 pm, including weekends, with all information related to the monument. For foreign groups, it is also possible to schedule guided tours in English and Spanish. In addition, the Temple of Peace has folders available in several languages ​​with explanations from the TBV.

7. In the Nave do TBV, there is the work Throne and Altar of God, made by the Italian sculptor Roberto Moriconi (1932-1993). In it, the four elements of Nature are represented: fire, air, earth and water, to symbolize the Creator (the Heavenly Father). At the suggestion of the author himself, the phrase “Every day is a day to renew our destiny” was inscribed on the Throne and Altar of God, by the founder of TBV, journalist and writer José de Paiva Netto. The artistic representation is positioned in an east-west direction to show the union between the mysticism of the East and the pragmatism of the West and was inspired by the evolutionary spiritual scale of the human being. Its 7 steps represent the infinite mercy of God towards the supplications of those who seek Him.

8. The floor at Nave do TBV is made of granite and has a spiral design, where the visitor walks along the dark colored path, which turns counterclockwise, representing the human being's search for a point of balance. In the center of the Pyramid, just below the Holy Crystal, a bronze plaque symbolizes the discovery of light. The return of the visitor through the light color in the Spiral, clockwise, represents the path illuminated by the moral and spiritual values ​​acquired by human beings. The walk ends in front of the Throne and Altar of God, where the visitor makes his wish/thanks and drinks the fluidized water. Visitors walk barefoot to better catalyze the energies of the environment. This ritual was created by the people themselves as soon as the monument was inaugurated.

9. In the Salão Nobre, works of art, international tributes and the panel The Evolution of Humanity are on display. The images in the paintings were made in Crayon nº 2 pencil by the artists Marcos Garrot and Hamilton Gondim and are of personalities that, in some way, contributed to human progress.

10. The TBV's Noble Hall also holds the Holy Koran, a symbol of Islam, and the Menorah (candlestick), a symbol of Judaism. There is also a certificate from the Grande Oriente Masonry of the Federal District, in recognition of the TBV's Silver Jubilee. Highlight also to China, Holland and Chile, who presented the Temple of Peace, and to the tribute of the Society of Prayer for World Peace, from Japan, with the “Obelisk of Peace”.

11. In the Temple of Good Will, is exposed what is believed to be the only tarot that also has figures from the original tarot, which are monuments of a city, in the case of Brasília. The work, entitled “Tarô de Brasília”, has paintings on canvas made by the artist from Minas Gerais, Marlene Godoy, in commemoration of 30 years of the federal capital. At the time, the TBV was still a newly built monument, and, to complete the main tourist attractions, the artist delivered her work to the space, making it a permanent exhibition at the Temple of Peace Art Gallery.

12. At the Art Gallery, visitors can see a work of French origin made in crystal and hand carved wood. It is a mirror measuring 205 x 300 m2 that refers to the period from 1822 to 1889. It is a tribute to the Brazilian Royal Family that highlights the coat of arms of the Imperial Crown

13. The long grand piano on display at the Art Gallery is from the Steinway & Sons brand, a factory of German origin founded in 1853, in New York, in the United States. Great pianists such as Arthur Moreira Lima and João Carlos Martins have already played on it. There are only 4 copies of this piano model in Brasília/DF: at TBV, at Palácio do Itamaraty, at Universidade de Brasília (UnB) and at Teatro Nacional.

14. The work that portrays a pregnant angel is entitled “Maternity” and was made using the “paper maché” technique by actor and plastic artist Guilherme Karan (1957-2016), who donated it to the Temple of Good Will. The work is a tribute to mothers and symbolizes the woman who, when bearing a child, must protect him in his earthly journey, leading him on the path of Good, Love and Solidarity.

15. The Alziro Zarur Memorial is dedicated to the late founder of the LGW, Alziro Zarur (1914-1979), in a tribute paid by José de Paiva Netto, founder of the TBV. In this space, his furniture and personal items from the 1940s are exposed.

16. The monument is part of the tourist route called “Rota Athos” as it houses the work of the renowned Brazilian artist Athos Bulcão entitled “Peixes”, which represents Nascent Christianity. One of the few made in polychrome wood, the main feature of artistic production is the tile panels. It is exhibited at TBV in a place chosen by the author himself.

17. Before gushing into the Holy Fountain, the water passes through several filters and crosses the Nave where it receives the energies of the Sacred Crystal. In addition to being used to drink and energize crystals, many patrons and visitors also use it for healing and therapeutic purposes. Next to the Holy Fountain, there is a moving 18th century French sculpture made in bronze, which represents Jesus, the Ecumenical Christ, the Divine Statesman, blessing all who circulate there. Space is an exaltation to Nature and water. For this reason, the founder of TBV, Paiva Netto, made a point of recording the following sentence on the site: “Water is Life, without it any kind of existence is impossible. Polluting it is a crime against humanity”. In addition to performing their prayers there, the pilgrims bow and kiss the feet of the beautiful sculpture of Jesus and hold the left hand (next to the heart), in a gesture of great respect and great religiosity, begging for spiritual and material blessings

18. The Mandala is a majestic crystal panel, with interference in marble, in two planes. According to the German artist Ula Haensell (1938-1992), the work is a circle that has neither beginning nor end. Donated by the artist to the Temple of Good Will, it is one of the most sought after during visitation as it is a transmitter of energy. At the center of the Mandala is the representation of God, the Law of Nature, the Cosmic Law, and around the core, emerald green appears, the most spiritual color that a human being can achieve.

19. Brasília, as well as other important capitals, also has its Seven Wonders. In December 2008, TBV was acclaimed as one of the Seven Wonders of Brasília/DF. The choice, made by popular vote, via the Internet, was promoted by the International Bureau of Cultural Capitals (Ibocc), based in Barcelona. In addition to the TBV, the Planalto Palace, the National Congress, the Alvorada Palace, the JK Bridge, the Brasília Cathedral and the Dom Bosco Sanctuary were also elected.

20. Some distinguished international visitors who got to know the Temple of Peace: John Amos (Hollywood star), members of the band Guns N'Roses, Beyoncé staff, Robert Plant and producers and members of his band “The Sensational Space Shifters”, who they went there to meditate before performing in Brasília/DF, in 2012. After walking through the Spiral and observing the Sacred Crystal at the top of the Pyramid, Robert Plant highlighted the quality of the music that played in the environment.

21. The collection of the TBV Art Gallery includes works by famous artists, such as the German Ula Haensell (1938-1992), the Uruguayan Montani, the Venezuelan Maldonado Diaz, Brunhilda Zilles, Concessa Colaço (1907-2001) , by Lia Werner, by Jânio Quadros (1917-1992) and by Mino Carta.

22. The monument celebrates marriage and baptism ceremonies, regardless of religion. It also promotes exhibitions of works of art and ecumenical acts; at the World Parliament of the Ecumenical Fraternity, the LBV's ParlaMundi, a building attached to the TBV, a series of events takes place throughout the year.

23. During one of the lectures at the Spirit and Science World Forum, held in 2000 by the Legion of Good Will (LBV), Russian physicist Edward Krizhanvsky, using the Visualization Gas Discharge Technique, carried out experiments and proved that the atmosphere of the Temple of Good Will (TBV) strengthens the energies of those who enter its doors. The physicist stated that the result was surprising: “The main and most interesting conclusion is that there was a perceptual difference [of the people] before and after returning from the Temple. The volunteers had their energies strengthened and well distributed, in addition to being much clearer”.

On October 18, from 8 am to 6 pm, there will be another edition of the LBV's Spirit and Science World Forum, whose central theme will be “Investigating Spirit, Brain and Mind” and will feature the participation of renowned researchers and scientists .

24. It has been featured in an important series on the BBC British TV network in London, which highlighted the most unknown rituals to the famous temples, on a tour around the planet. Thus, the BBC in London recorded the different expressions of human fascination for the divine with the series "Around the World in 80 Fainths", which ran in February 2009. The program followed the journey of the Anglican Church pastor Pete Owen Jones on all continents showing the customs of the six major religions on the planet: Buddhism, Christianity, Hinduism, Islam, Judaism and Sikhism (in India). After navigating, with his team of journalists, deserts in Africa and the Americas, mountains in Asia and dense forests to find different manifestations of religious sentiment, Owen Jones found: “Today, in a world that has been divided by supposed religious beliefs, coming to a place where peace, understanding and enlightenment is being promoted among the world's religions is a relief (...) I feel Love when I come to the Temple of Good Will. It was very important to come to TBV”, he said.

25. Since 2003, the Day of Ecumenism has been celebrated on October 21, with the aim of promoting Peace among the most diverse fields of spiritual and human knowledge, making the banner of respect the basis for harmony among human beings , unity and understanding between peoples. The date, celebrated in several Brazilian cities, in addition to Brasília, also honors the Temple of Divine Ecumenism, inaugurated on October 21, 1989, in the federal capital

26. On the last day of the year (31 December), the Spiritual New Year is held to welcome the arrival of a new year. The traditional event brings together hundreds of people looking for environments that provide peace, tranquility, meditation and welcoming to renew their energies. The event is celebrated regardless of religious beliefs. The progressive count for the new year takes place in the center of the nave and ends with the walk along the Spiral.

27. One of the environments most requested by visitors is the Egyptian Room. The unique location brings details of the Egyptian people and, at the same time, provides an environment for meditation. In the Egyptian Room, it is possible to appreciate, among other things, frescoes that reproduce the great sphinx of Giza, the Giza Valley itself, with the three pyramids: Quéops, Quéfren and Miquerinos, as well as replicas of the furniture of the time. On the ceiling, there are also “seven heavens”, which represent the seven days of the week and all the mystique of the number 7. Besides these, there are many other minutiae that confirm the words of the monument's founder, José de Paiva Netto: “If you don't you can go to Egypt, the TBV brings Egypt to you”. The space promotes on Thursdays, at 7 pm, the ecumenical meditation meeting, open to people of all ages.

28. The door of the Temple of Good Will, made of carved wood, is a work by the artist Toninho Maciel. TBV first opened its doors on October 21, 1989, and since then they have never closed. “Pain has no time to knock on the heart's door”, highlights the monument's founder, José de Paiva Netto.

29. Inside the Nave, the main environment of the TBV, there is a statue of the Prophet Daniel. The work represents the passage of the sixth chapter of the book of the Prophet Daniel, in the Old Testament of the Holy Bible, under the title: “Daniel in the den of the lions”. The plaster piece was made by students from the Liboreto Artistic Foundation and is a reproduction authorized by the Ministry of Culture of the work of the genius of Brazilian baroque Aleijadinho. The original is made of soapstone and is exhibited in Congonhas/MG.

30. Going down the stairs near the Holy Fountain towards the Alziro Zarur Memorial, there is a huge tapestry entitled “The return of Jesus”. The work is by the master tapestry maker and plastic artist Concessa Colaço, who, in her conception, Christ is Ecumenical, does not have a defined face, therefore, each person will define Him according to their belief or disbelief. The work also emphasizes the New Commandment: “Love one another as I have loved you” (Gospel of Jesus, according to John, 13:34). Further on, the pilgrim finds, at the Alziro Zarur Memorial, the panel A Conquista, by the artist Satyro Marques. The work is based on the last book of the Holy Bible, the Apocalypse of Jesus, and highlights, on its left, the knights mentioned in the biblical text; at the bottom, material and spiritual humanity asking for help; on the right, the trumpets announcing the Triumphal Return of Jesus, the Ecumenical Christ, the Divine Statesman, making a necklace of purification crystals, which resemble the Sacred Crystal, which stands on the pinnacle of the Temple of Good Will (TBV). Behind, are the warriors, soldiers in the service of God.

Temple of Good Will — 30 years

The Temple of Good Will, acclaimed by the people as one of the Seven Wonders of Brasília, is located at Quadra 915 Sul — Brasília/DF. For more information, call: (61) 3114-1070.

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If even one of us could have had the right to complain about what befell us, it was Prophet Mu'hammad (ﷺ), who was born an orphan, lost his mother while seven, struggled in abject poverty, endured countless traumatic attacks and murder attempts, lost his beloved and loyal wife at the time of dire need, and, the most unthinkable and unbearable of all for most of us – saw his children die – not one or two – six of them (that’s his every child except Fatimah Radwiyallahu 'anha!

If Allah ‘Azza wa Jal’s Messenger, who Allah Sub’hanu wa Ta’ala articulates as honoured and one of the most beloved and loyal servants, was set to fathom such a streak of extreme hardships and tragedies, what gives us the right to even think of considering ourselves undeserving of what befalls us? Who are we? How much have we seen?

May Allah sub’hana wa ta’ala "guide us to the straight path - the path of those upon whom He has bestowed favor, not of those who have evoked His anger or of those who are astray."

Quran 1:6-7

Masjid al-Haram, Makkah

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This photo is also in Wikipedia

General

Cupid and Psyche Is a marble sculpture by Canova Antonio, made in 1800-1803.

The sculpture was entered in Hermitage back in 1815 and it was previously part of the collection of Josephine de Beauharnais in the castle of Malmaison near Paris.

It is now part of the collection of European Fine Art, in Hermitage Museum.

P/S The photo was captured in a temporary exhibition at the Byzantine and Christian museum, Athens Greece.

Name of the exhibition: The State Hermitage Museum Gateway to History.

About The Sculpture

Italy, 1800-1803

By the end of the 18th century, Canova was a leading figure in the Neoclassical movement, the theories of which were first formulated in the works of the German scholar Johann Joachim Winckelmann. Antique art, according to Winckelmann, achieved the very heights of ideal beauty and should be imitated in modern works. Seeking to embody his concept of ideal beauty, Canova repeatedly depicted Cupid and his beloved, Psyche. This standing group was seen as the embodiment of innocence, forming a pair with a group of Cupid with the Reclining Psyche, symbolizing voluptuousness. The young Psyche, whose name in Greek means "soul", holds Cupid's hand as he leans his head on her shoulder. She gently passes him a butterfly - symbol of the soul to the Ancient Greeks and thus suggesting that she is giving her whole soul to her beloved. Canova magnificently captured the young lovers' contemplative calm, their graceful movements, the soft folds of drapery and the smooth silhouette of the whole group. Canova was described as "the sculptor of grace and youth" by contemporaries, who saw in his work the embodiment of their perceptions of beauty.

Cupid and Psyche -Myth

A certain king and queen had three daughters. The charms of the two elder were more than common, but the beauty of the youngest was so wonderful that the poverty of language is unable to express its due praise. The fame of her beauty was so great that strangers from neighboring countries came in crowds to enjoy the sight, and looked on her with amazement, paying her that homage which is due only to Venus herself. In fact Venus found her altars deserted, while men turned their devotion to this young virgin. As she passed along, the people sang her praises, and strewed her way with chaplets and flowers.

This homage to the exaltation of a mortal gave great offense to the real Venus. Shaking her ambrosial locks with indignation, she exclaimed, "Am I then to be eclipsed in my honors by a mortal girl? In vain then did that royal shepherd, whose judgment was approved by Jove himself, give me the palm of beauty over my illustrious rivals, Pallas and Juno. But she shall not so quietly usurp my honors. I will give her cause to repent of so unlawful a beauty."

Thereupon she calls her winged son Cupid, mischievous enough in his own nature, and rouses and provokes him yet more by her complaints. She points out Psyche to him and says, "My dear son, punish that contumacious beauty; give your mother a revenge as sweet as her injuries are great; infuse into the bosom of that haughty girl a passion for some low, mean, unworthy being, so that she may reap a mortification as great as her present exultation and triumph."

Cupid prepared to obey the commands of his mother. There are two fountains in Venus's garden, one of sweet waters, the other of bitter. Cupid filled two amber vases, one from each fountain, and suspending them from the top of his quiver, hastened to the chamber of Psyche, whom he found asleep. He shed a few drops from the bitter fountain over her lips, though the sight of her almost moved him to pity; then touched her side with the point of his arrow. At the touch she awoke, and opened eyes upon Cupid (himself invisible), which so startled him that in his confusion he wounded himself with his own arrow. Heedless of his wound, his whole thought now was to repair the mischief he had done, and he poured the balmy drops of joy over all her silken ringlets.

Psyche, henceforth frowned upon by Venus, derived no benefit from all her charms. True, all eyes were cast eagerly upon her, and every mouth spoke her praises; but neither king, royal youth, nor plebeian presented himself to demand her in marriage. Her two elder sisters of moderate charms had now long been married to two royal princes; but Psyche, in her lonely apartment, deplored her solitude, sick of that beauty which, while it procured abundance of flattery, had failed to awaken love.

Her parents, afraid that they had unwittingly incurred the anger of the gods, consulted the oracle of Apollo, and received this answer, "The virgin is destined for the bride of no mortal lover. Her future husband awaits her on the top of the mountain. He is a monster whom neither gods nor men can resist."

This dreadful decree of the oracle filled all the people with dismay, and her parents abandoned themselves to grief. But Psyche said, "Why, my dear parents, do you now lament me? You should rather have grieved when the people showered upon me undeserved honors, and with one voice called me a Venus. I now perceive that I am a victim to that name. I submit. Lead me to that rock to which my unhappy fate has destined me."

Accordingly, all things being prepared, the royal maid took her place in the procession, which more resembled a funeral than a nuptial pomp, and with her parents, amid the lamentations of the people, ascended the mountain, on the summit of which they left her alone, and with sorrowful hearts returned home.

While Psyche stood on the ridge of the mountain, panting with fear and with eyes full of tears, the gentle Zephyr raised her from the earth and bore her with an easy motion into a flowery dale. By degrees her mind became composed, and she laid herself down on the grassy bank to sleep.

When she awoke refreshed with sleep, she looked round and beheld near a pleasant grove of tall and stately trees. She entered it, and in the midst discovered a fountain, sending forth clear and crystal waters, and fast by, a magnificent palace whose august front impressed the spectator that it was not the work of mortal hands, but the happy retreat of some god. Drawn by admiration and wonder, she approached the building and ventured to enter.

Every object she met filled her with pleasure and amazement. Golden pillars supported the vaulted roof, and the walls were enriched with carvings and paintings representing beasts of the chase and rural scenes, adapted to delight the eye of the beholder. Proceeding onward, she perceived that besides the apartments of state there were others filled with all manner of treasures, and beautiful and precious productions of nature and art.

While her eyes were thus occupied, a voice addressed her, though she saw no one, uttering these words, "Sovereign lady, all that you see is yours. We whose voices you hear are your servants and shall obey all your commands with our utmost care and diligence. Retire, therefore, to your chamber and repose on your bed of down, and when you see fit, repair to the bath. Supper awaits you in the adjoining alcove when it pleases you to take your seat there."

Psyche gave ear to the admonitions of her vocal attendants, and after repose and the refreshment of the bath, seated herself in the alcove, where a table immediately presented itself, without any visible aid from waiters or servants, and covered with the greatest delicacies of food and the most nectareous wines. Her ears too were feasted with music from invisible performers; of whom one sang, another played on the lute, and all closed in the wonderful harmony of a full chorus.

She had not yet seen her destined husband. He came only in the hours of darkness and fled before the dawn of morning, but his accents were full of love, and inspired a like passion in her. She often begged him to stay and let her behold him, but he would not consent. On the contrary he charged her to make no attempt to see him, for it was his pleasure, for the best of reasons, to keep concealed.

"Why should you wish to behold me?" he said. "Have you any doubt of my love? Have you any wish ungratified? If you saw me, perhaps you would fear me, perhaps adore me, but all I ask of you is to love me. I would rather you would love me as an equal than adore me as a god."

This reasoning somewhat quieted Psyche for a time, and while the novelty lasted she felt quite happy. But at length the thought of her parents, left in ignorance of her fate, and of her sisters, precluded from sharing with her the delights of her situation, preyed on her mind and made her begin to feel her palace as but a splendid prison. When her husband came one night, she told him her distress, and at last drew from him an unwilling consent that her sisters should be brought to see her.

So, calling Zephyr, she acquainted him with her husband's commands, and he, promptly obedient, soon brought them across the mountain down to their sister's valley. They embraced her and she returned their caresses.

"Come," said Psyche, "enter with me my house and refresh yourselves with whatever your sister has to offer."

Then taking their hands she led them into her golden palace, and committed them to the care of her numerous train of attendant voices, to refresh them in her baths and at her table, and to show them all her treasures. The view of these celestial delights caused envy to enter their bosoms, at seeing their young sister possessed of such state and splendor, so much exceeding their own.

They asked her numberless questions, among others what sort of a person her husband was. Psyche replied that he was a beautiful youth, who generally spent the daytime in hunting upon the mountains.

The sisters, not satisfied with this reply, soon made her confess that she had never seen him. Then they proceeded to fill her bosom with dark suspicions. "Call to mind," they said, "the Pythian oracle that declared you destined to marry a direful and tremendous monster. The inhabitants of this valley say that your husband is a terrible and monstrous serpent, who nourishes you for a while with dainties that he may by and by devour you. Take our advice. Provide yourself with a lamp and a sharp knife; put them in concealment that your husband may not discover them, and when he is sound asleep, slip out of bed, bring forth your lamp, and see for yourself whether what they say is true or not. If it is, hesitate not to cut off the monster's head, and thereby recover your liberty."

Psyche resisted these persuasions as well as she could, but they did not fail to have their effect on her mind, and when her sisters were gone, their words and her own curiosity were too strong for her to resist. So she prepared her lamp and a sharp knife, and hid them out of sight of her husband. When he had fallen into his first sleep, she silently rose and uncovering her lamp beheld not a hideous monster, but the most beautiful and charming of the gods, with his golden ringlets wandering over his snowy neck and crimson cheek, with two dewy wings on his shoulders, whiter than snow, and with shining feathers like the tender blossoms of spring.

As she leaned the lamp over to have a better view of his face, a drop of burning oil fell on the shoulder of the god. Startled, he opened his eyes and fixed them upon her. Then, without saying a word, he spread his white wings and flew out of the window. Psyche, in vain endeavoring to follow him, fell from the window to the ground.

Cupid, beholding her as she lay in the dust, stopped his flight for an instant and said, "Oh foolish Psyche, is it thus you repay my love? After I disobeyed my mother's commands and made you my wife, will you think me a monster and cut off my head? But go; return to your sisters, whose advice you seem to think preferable to mine. I inflict no other punishment on you than to leave you for ever. Love cannot dwell with suspicion." So saying, he fled away, leaving poor Psyche prostrate on the ground, filling the place with mournful lamentations.

When she had recovered some degree of composure she looked around her, but the palace and gardens had vanished, and she found herself in the open field not far from the city where her sisters dwelt. She repaired thither and told them the whole story of her misfortunes, at which, pretending to grieve, those spiteful creatures inwardly rejoiced.

"For now," said they, "he will perhaps choose one of us." With this idea, without saying a word of her intentions, each of them rose early the next morning and ascended the mountain, and having reached the top, called upon Zephyr to receive her and bear her to his lord; then leaping up, and not being sustained by Zephyr, fell down the precipice and was dashed to pieces.

Psyche meanwhile wandered day and night, without food or repose, in search of her husband. Casting her eyes on a lofty mountain having on its brow a magnificent temple, she sighed and said to herself, "Perhaps my love, my lord, inhabits there," and directed her steps thither.

She had no sooner entered than she saw heaps of corn, some in loose ears and some in sheaves, with mingled ears of barley. Scattered about, lay sickles and rakes, and all the instruments of harvest, without order, as if thrown carelessly out of the weary reapers' hands in the sultry hours of the day.

This unseemly confusion the pious Psyche put an end to, by separating and sorting everything to its proper place and kind, believing that she ought to neglect none of the gods, but endeavor by her piety to engage them all in her behalf. The holy Ceres, whose temple it was, finding her so religiously employed, thus spoke to her, "Oh Psyche, truly worthy of our pity, though I cannot shield you from the frowns of Venus, yet I can teach you how best to allay her displeasure. Go, then, and voluntarily surrender yourself to your lady and sovereign, and try by modesty and submission to win her forgiveness, and perhaps her favor will restore you the husband you have lost."

Psyche obeyed the commands of Ceres and took her way to the temple of Venus, endeavoring to fortify her mind and ruminating on what she should say and how best propitiate the angry goddess, feeling that the issue was doubtful and perhaps fatal.

Venus received her with angry countenance. "Most undutiful and faithless of servants," said she, "do you at last remember that you really have a mistress? Or have you rather come to see your sick husband, yet laid up of the wound given him by his loving wife? You are so ill favored and disagreeable that the only way you can merit your lover must be by dint of industry and diligence. I will make trial of your housewifery." Then she ordered Psyche to be led to the storehouse of her temple, where was laid up a great quantity of wheat, barley, millet, vetches, beans, and lentils prepared for food for her pigeons, and said, "Take and separate all these grains, putting all of the same kind in a parcel by themselves, and see that you get it done before evening." Then Venus departed and left her to her task.

But Psyche, in a perfect consternation at the enormous work, sat stupid and silent, without moving a finger to the inextricable heap.

While she sat despairing, Cupid stirred up the little ant, a native of the fields, to take compassion on her. The leader of the anthill, followed by whole hosts of his six-legged subjects, approached the heap, and with the utmost diligence taking grain by grain, they separated the pile, sorting each kind to its parcel; and when it was all done, they vanished out of sight in a moment.

Venus at the approach of twilight returned from the banquet of the gods, breathing odors and crowned with roses. Seeing the task done, she exclaimed, "This is no work of yours, wicked one, but his, whom to your own and his misfortune you have enticed." So saying, she threw her a piece of black bread for her supper and went away.

Next morning Venus ordered Psyche to be called and said to her, "Behold yonder grove which stretches along the margin of the water. There you will find sheep feeding without a shepherd, with golden-shining fleeces on their backs. Go, fetch me a sample of that precious wool gathered from every one of their fleeces."

Psyche obediently went to the riverside, prepared to do her best to execute the command. But the river god inspired the reeds with harmonious murmurs, which seemed to say, "Oh maiden, severely tried, tempt not the dangerous flood, nor venture among the formidable rams on the other side, for as long as they are under the influence of the rising sun, they burn with a cruel rage to destroy mortals with their sharp horns or rude teeth. But when the noontide sun has driven the cattle to the shade, and the serene spirit of the flood has lulled them to rest, you may then cross in safety, and you will find the woolly gold sticking to the bushes and the trunks of the trees."

Thus the compassionate river god gave Psyche instructions how to accomplish her task, and by observing his directions she soon returned to Venus with her arms full of the golden fleece; but she received not the approbation of her implacable mistress, who said, "I know very well it is by none of your own doings that you have succeeded in this task, and I am not satisfied yet that you have any capacity to make yourself useful. But I have another task for you. Here, take this box and go your way to the infernal shades, and give this box to Proserpine and say, 'My mistress Venus desires you to send her a little of your beauty, for in tending her sick son she has lost some of her own.' Be not too long on your errand, for I must paint myself with it to appear at the circle of the gods and goddesses this evening."

Psyche was now satisfied that her destruction was at hand, being obliged to go with her own feet directly down to Erebus. Wherefore, to make no delay of what was not to be avoided, she goes to the top of a high tower to precipitate herself headlong, thus to descend the shortest way to the shades below. But a voice from the tower said to her, "Why, poor unlucky girl, do you design to put an end to your days in so dreadful a manner? And what cowardice makes you sink under this last danger who have been so miraculously supported in all your former?" Then the voice told her how by a certain cave she might reach the realms of Pluto, and how to avoid all the dangers of the road, to pass by Cerberus, the three-headed dog, and prevail on Charon, the ferryman, to take her across the black river and bring her back again. But the voice added, "When Proserpine has given you the box filled with her beauty, of all things this is chiefly to be observed by you, that you never once open or look into the box nor allow your curiosity to pry into the treasure of the beauty of the goddesses."

Psyche, encouraged by this advice, obeyed it in all things, and taking heed to her ways traveled safely to the kingdom of Pluto. She was admitted to the palace of Proserpine, and without accepting the delicate seat or delicious banquet that was offered her, but contented with coarse bread for her food, she delivered her message from Venus. Presently the box was returned to her, shut and filled with the precious commodity. Then she returned the way she came, and glad was she to come out once more into the light of day.

But having got so far successfully through her dangerous task a longing desire seized her to examine the contents of the box. "What," said she, "shall I, the carrier of this divine beauty, not take the least bit to put on my cheeks to appear to more advantage in the eyes of my beloved husband!" So she carefully opened the box, but found nothing there of any beauty at all, but an infernal and truly Stygian sleep, which being thus set free from its prison, took possession of her, and she fell down in the midst of the road, a sleepy corpse without sense or motion.

But Cupid, being now recovered from his wound, and not able longer to bear the absence of his beloved Psyche, slipping through the smallest crack of the window of his chamber which happened to be left open, flew to the spot where Psyche lay, and gathering up the sleep from her body closed it again in the box, and waked Psyche with a light touch of one of his arrows. "Again," said he, "have you almost perished by the same curiosity. But now perform exactly the task imposed on you by my mother, and I will take care of the rest."

Then Cupid, as swift as lightning penetrating the heights of heaven, presented himself before Jupiter with his supplication. Jupiter lent a favoring ear, and pleaded the cause of the lovers so earnestly with Venus that he won her consent. On this he sent Mercury to bring Psyche up to the heavenly assembly, and when she arrived, handing her a cup of ambrosia, he said, "Drink this, Psyche, and be immortal; nor shall Cupid ever break away from the knot in which he is tied, but these nuptials shall be perpetual."

Thus Psyche became at last united to Cupid, and in due time they had a daughter born to them whose name was Pleasure.

"But to all these duties, more especially to that fruitful Consecration which was in a manner confirmed by the sacred solemnity of Christ the King, something else must needs be added, and it is concerning this that it is our pleasure to speak with you more at length, Venerable Brethren, on the present occasion: we mean that duty of honorable satisfaction or reparation which must be rendered to the Most Sacred Heart of Jesus. For if the first and foremost thing in Consecration is this, that the creature's love should be given in return for the love of the Creator, another thing follows from this at once, namely that to the same uncreated Love, if so be it has been neglected by forgetfulness or violated by offense, some sort of compensation must be rendered for the injury, and this debt is commonly called by the name of reparation...

Wherefore, even as consecration proclaims and confirms this union with Christ, so does expiation begin that same union by washing away faults, and perfect it by participating in the sufferings of Christ, and consummate it by offering victims for the brethren. And this indeed was the purpose of the merciful Jesus, when He showed His Heart to us bearing about it the symbols of the passion and displaying the flames of love, that from the one we might know the infinite malice of sin, and in the other we might admire the infinite charity of Our Redeemer, and so might have a more vehement hatred of sin, and make a more ardent return of love for His love.

And truly the spirit of expiation or reparation has always had the first and foremost place in the worship given to the Most Sacred Heart of Jesus... In order that these faults might be washed away, He then recommended several things to be done, and in particular the following as most pleasing to Himself, namely that men should approach the Altar with this purpose of expiating sin, making what is called a Communion of Reparation,--and that they should likewise make expiatory supplications and prayers, prolonged for a whole hour,--which is rightly called the "Holy Hour." These pious exercises have been approved by the Church and have also been enriched with copious indulgences."

– from Pope Pius XI, 'Miserentissimus Redemptor' (On Reparation to the Sacred Heart).

This statue of the Sacred Heart of Jesus stands in the esplanade in front of the Basilica of the Holy Rosary in Fatima. The monument was installed during the pontificate of Pope Pius XI whose heraldic arms are just beneath the statue.

June is the month of the Sacred Heart of Jesus.

In this scene, Sol Invictus, the Unconquered Sun, kneels in submission to Mithras. In some scenes his hands are held out in supplication, and Mithras is crowing him with a Phrygian Cap. The exact meaning of this scene is unclear, but it may show that Mithras has gained spiritual pre-eminence from successfully completing his Earthly tasks.

People seeking to be involved with Mithraism in the modern world have faced a real dilemma. How do isolated individuals approach a religion that was focused on group community, ritual and initiations? The answer to this is not an easy one, and it is the reason why this website has made a clear distinction between "Mithraism for Today" and "Reconstructed Ancient Mithraism". A rebirth of Mithraism means dealing with a challenge that did not exist in the ancient world. In antiquity, Mithraism was passed throughout the Roman world by the Legions as an organized force. Today, individuals interested in Mithraism are widely scattered and have little, if any, recourse to group practice or worship. It is not unreasonable to expect that if Mithraism as a living religion can be maintained by individuals, it will eventually grow again into group practice as it becomes more popular. This by necessity means maintaining Mithraism for a period of years as a personal path - unlike what was practiced in the ancient world. Is a solitary Mithraist still a Mithraist? Our answer is yes, provided that those who practice a modern path of Mithraism out of necessity do not confuse such practice with ancient Mithraism. Many pagan religious paths have been revived in the modern world over the past few decades. Experience has shown that real problems occur only when accurate history is lost, and modern adaptations are confused with ancient tradition. The goal of Modern Mithraism is to keep Mithraism alive, not to replace the ancient Mysteries with something new. If individuals can keep themselves involved and make Mithraism interesting to others - it will make a reconstruction of the organized Mithraic Mysteries that much more possible.

Modern vs. Ancient Practice

As an organization, Mithraeum hopes both to encourage Modern Mithraism, and ensure that modern rites do not interfere with a rebirth of the ancient Mysteries as accurately as possible. In our view is a Modern Mithraic practice necessary for the survival of Mithraism as a path? Yes. In our view, is Modern Mithraic practice "just as important" as the ancient Mysteries? No, but that doesn't mean that modern rites are completely invalid either. If you seek Mithras with a sincere heart and a desire for knowledge, you will find him even if alone. It is our great hope that Modern Mithraism will become a valuable tool for the rebuilding of accurate Mithraic Mysteries, not a watered-down modern replacement for them. Our goal is to make Mithras and his Light more available to the modern individual - even as we instill a desire for accurate scholarship and reconstruction. The key to making Modern Mithraism a useful aid to rebuilding the Mysteries is clear labeling. Modern rites, rituals, festivals, prayers, ideas and writings should be clearly labeled as such. We must not confuse modern efforts with history today if we hope to rebuild something that is historically accurate in the future.

THE DECLARATION OF MITHRAIC RELIGION

A path of Modern, solitary Mithraism could conceivably take a variety of forms. The guidelines presented here are only one possible path. Mithraeum as a service organization invites individuals to explore other practices, and to share them! Seven Aspects of Mithraic Worship: As a bare-bones approach to personal Mithraic worship, Mithraeum offers the following seven things as a way to become involved with Mithraism on a solitary basis:

I. Sacred Space - we advocate setting aside a a separate place for Mithraic prayer, ritual, contemplation, and learning. In ancient times the Mithraeum temple was the place in which this was done - but an individual alone must adapt.

II. Imagery/Art - we have found that it is helpful to have Mithraic iconography present during rites and meditation to help create a setting more like that experienced by ancient Mithraists. Ancient Mithraea were rich in Mithraic art, and there can be no doubt that this art was considered important.

Ancient Mithraeum temples were rich in sacred art and imagery. The floors of the Mithraeum were often decorated in mosaic tiles, the side walls of the Mithraeum were painted with scenes from the life of Mithras, the front altar area was where the sacred Bull Slaying image was kept, and the roof of the Mithraeum was painted with an image of the night sky. Altars were carved with inscriptions and art, and there were often a variety of statues present in the temple as well. Even the ritual tools and service wear for the Sacred Meal were decorated with sacred art!All these things helped to make the Mithraeum a unique sacred atmosphere. Mithraists were constantly reminded about the deity through which they were united. The presence of imagery was strong confirmation that Mithraism was about Mithras - and that focus on him, (rather than say, the participants) was vital.It is, of course, possible to worship Mithras without sacred images being present. The Roman Legionary in the field, for instance, far from a Mithraeum, would of course be able to commune with Mithras through prayer and offerings at any time. Yet it cannot be denied that sacred art was important to the ancient experience and should not be ignored today.

Modern Imagery

The modern Mithraist has wonderful tools available for creating Mithraic imagery. The quickest and easiest are the computer printer or a photo copier. A quick web search for "Mithras" in the Images search engine at www.google.com will yield a wide variety of Mithraic images. These can easily be printed for personal use. If a picture from a website is too small, it can usually be enlarged on a photocopier (or color photocopier, depending on the image.)

A usual first-step toward decorating your sacred space with Mithraic art would be to put a picture of the Tauroctony over the Mithraic Altar. The Bull Slaying scene is the central icon of Mithraism, and it would be visible over the main altar in almost any Mithraeum.Other images are nice, but not as necessary. A solitary practitioner may not have wall space near the altar for putting up other Mithraic images. If you do have the space, there are a few other "common" Mithraic scenes that can be found on the web or copied from any of a variety of books including:

Mithras Born from the Rock - The scene of a young Mithras emerging from solid rock, holding a torch (symbol of Light and spiritual power) and the knife which he will use to slay the bull.

Mithras Hunting - This scene was found most often in Eastern Mithraea. In this scene Mithras is on horseback hunting animals with a bow. Similar scenes were often found in ancient Persian art.

Mithras Obtaining Water from a Rock - This scene shows Mithras shooting an arrow at a rock, and water coming out of the rock where the arrow has hit. This miracle scene may be a reaffirmation of Mithras being able to bring forth Spirit within Matter.

Mithras Wrestling the Bull - Probably the first of the Mithras/Bull images. In this scene Mithras is wrestling the bull to subdue it. (This scene can be seen in a variety of ways - as a symbol of Spirit overcoming Matter, the Mind overcoming base emotions, etc.)

Mithras Dragging the Bull - In this image Mithras has successfully wrestled the bull, and is dragging it into a cave. This scene may represent the fact that Mithras first sought to control the Bull before finally being forced to sacrifice it.

Mithras Subduing the Bull - The first part of the Tauroctony scene. In this image, Mithras has jumped upon the back of the Bull, forced it to the ground, and has raised it's head backward. The knife is poised to strike, but has not struck yet - and Mithras is still looking at the bull.

The Tauroctony - In this scene, Mithras is in the act of sacrificing the Bull. The knife has been plunged into the Bull's shoulder, and Mithras is now looking away from the Bull. A rich bounty, usually in the form of sprouting grain, is coming from the knife wound and the tip of the Bull's tail. At the bottom of the scene a Snake, Scorpion, Raven and Dog are attacking/receiving bounty from the Bull. Often Sol (The Sun) and Luna (The Moon) are shown in the upper corners of the Scene. The image is framed on the left and right by the torchbearers, Cautes and Cautopates.

Mithras Triumphant - In this scene Mithras is shown standing over the dead bull, the knife in one hand, and a globe (symbol of world domination) in the other. Mithras is flanked by Sol and Luna. All three figures seem to be facing in the same direction, as if looking toward the future.

Sol Invictus Kneels Before Mithras - In this scene, Sol Invictus, the Unconquered Sun, kneels in submission to Mithras. In some scenes his hands are held out in supplication, and Mithras is crowing him with a Phrygian Cap. The exact meaning of this scene is unclear, but it may show that Mithras has gained spiritual pre-eminence from successfully completing his Earthly tasks.

Sol and Mithras Feasting - In this scene, the bounty of the Bull is being shared. Mithras and Sol are feasting upon the Bull, and the skin of the bull is stretched out over a table. In some scenes this is done as a Roman feast, with other participants, (such as a Roman soldier) present. It is known that Mithraic rituals included a sacred feast, and this image is likely associated with it.

The Ascension - In this scene Mithras has completed his Earthly duties, and now returns to the heavens with Sol Invictus. In some images they ride together in the Chariot of the Sun, in others Mithras runs beside the chariot.

Ancient Mithraea were decorated with some or all of these scenes, depending on how much the Mithraic group could afford, and what area of the world the Mithraeum was in. Some imagery was different as seen through local tradition and culture. The Mithraea also had a wide variety of other images not mentioned here, such as imagery of other deities, and other less common Mithraic symbols.

Producing Mithraic Art

Ancient Mithraic art was produced in a variety of mediums, most usually involving painting, mosaic and sculpture. Almost any art form can be used to produce original Mithraic art if you have the skills. Art was often dedicated to the Mithraeum as an offering by individual members of the group, and this is a good way to do something on behalf of the God even if you practice alone.Painting, drawing, sculpture, mosaic, carving, and even etching images are good possibilities for Mithraic art. Reproducing the traditional images of Mithraism can be a way to feel more involved with the spiritual process, and also make your practice more enjoyable.

III. Ritual Tools and Items - ancient Mithraeum temple sites contained many Mithraic items that were used in rites and rituals. We recommend some here as being an important physical aid to personal practice.A Mithraic Astral Temple

This meditation is an inner working to build an Astral Mithraic temple which may be used to contact Mithras and to participate in Mithraic worship on a spiritual level. Astral Temple work is an aspect of modern occultism that is easily used for Mithraic purposes. This particular meditation and rite was used by a group that practiced together over the Internet in 1995 and 1996 as a means of "breaking ground" toward more active Mithraic practice. All participants did the rite at the same time on Sunday evening, 7PM EST. After the ritual and meditation notes were compared among the participants.Whether this rite is done in group format or alone, it can be an excellent way to contact Mithraic energies and to help bring forth contact with Mithras as a living deity.

PREPARATION:

Set up a temple space with as many of the aspects of a Mithraeum as possible.A rectangular space with a central aisle. An altar at one end with candles,

Incense and a Mithraic statue, image or symbol. A chalice of wine and a plate with bread should be on the altar. At least two chairs facing each other across the central space. Wear a Roman tunic if you've got one, or a robe or at least comfortable clothing if you don't. Light or white garments

preferable.

PHYSICAL TEMPLE:

Once you're prepared to begin and in a ritual frame of mind, proceed up the

central aisle to the altar. Light the candles, saying "May the Light of Mithras illuminate my mind and spirit." Light the incense, saying "May this place be purified in the name of Mithras." Carry the incense around the temple as a sign of purification. When you feel you've created a proper working atmosphere, sit in one of the chairs and allow yourself to relax. Take several deep breaths, and close your

eyes. If you have some personal routine of mental preparation for ritual work

do it now.

PATHWORKING:

Say a prayer to Mithras; "Mithras, Lord of Light and Mysteries, guide me safely to your temple within the Realm of Spirit." Now, with your eyes closed,

begin to enter the Inner realms by using a combination of visualization and a

deliberate projection of your own energies/consciousness. Try to see yourself, and feel yourself within this image. Here is the sequence to visualize, and to say out loud

to yourself if possible:

"I am standing in a shadowed place. Before me there is a portal, two double

doors of dark oak banded with iron. The top of the portal has a Classical

lintel with a symbol of the Sun. To either side of the doorway there are

marble pillars.

I make the Sign of Opening, and the doors swing outward. I step through the

Portal and enter the Inner Realms.

I find myself standing in a sun-lit place. I am on a cobblestone Roman road

which stretches straight before and behind me. To my right there is a fig

tree, its branches giving partial shade to the place where I stand. To my left is a Roman mile marker. All around me there are rolling hills and cultivated fields, a place of abundance and beauty. It is warm here but not hot... the sun is shining brightly but there is a cooling breeze that stirs the grains and grasses in the fields around me. I am wearing a traveler's tunic, and leather sandals.

IV. Prayer/Meditation - it is well known that personal, informal prayer and meditation was done by individuals throughout the ancient world as a means of communing and communicating with deity. We believe this must have been a part of Mithraic life as well. Daily Salute to the Sun

A simple personal discipline of remembering the Eternal Sun three times daily. The purpose of this prayer is to develop personal spiritual responsibility and to infuse daily life with a rememberance of the Light.

To be said to the Sun in the Morning:

"Hail to thee, the Eternal Spiritual Sun, whose visible Symbol rises now in the Heavens. Hail unto thee from the Abodes of Morning."

To be said to the mid-day Sun:

"Hail to thee, Eternal Spritual Sun, whose visible Symbol stands at the height of the Heavens. Hail unto thee from the Abodes of Noontime."

To be said to the setting Sun:

"Hail to thee, Eternal Spritual Sun, whose visible Symbol sets now in the Heavens. Hail unto thee from the Abodes of Evening."

(This Daily Salute is a modern adaptation from a Western Magical text)

'A Song to Mithras'

From Rudyard Kipling's Puck of Pook's Hill.

(In Songs from Books and verse this poem is subtitled 'Hymn of the XXX Legion: Circa A.D. 350'.) In which the spirit of Mithraism can seen. This poem has proven to be a wonderful prayer, as well as a reading for meditation or ritual liturgy.

Mithras, God of the Morning, our trumpets waken the wall!

'Rome is above the Nations, but Thou art over all'

Now as the names are answered, and the guards are marched away,

Mithras, also a solider, give us strenghth for the day!

Mithras, God of the Noontide, the heather swims in the heat,

Our helmets scorch our foreheads; our sandals burn our feet,

Now in the ungrit hour; now ere we blink and drowse,

Mithras also a solider, keep us true to our vows!

Mithras, God of the Sunset, low on the Western main,

Thou descending immortal, immortal to rise again!

Now when the watch is ended, now when the wine is drawn

Mithras also a solider, keep us pure till the dawn!

Mithras, God of Midnight, here where the great bull dies,

Look on thy children in darkness. Oh take our sacrifice!

Many roads Thou has fashioned: all of them lead to the Light,

Mithras, also a solider, teach us to die aright.

A brief Mithraic prayer/visualization

Take a few moments by yourself. Stand straight (at "attention") with your arms at your sides, and your eyes closed. Let your body posture straighten naturally, and rise to your full height without going too stiff or tightening up so much that you are uncomfortable. Let yourself both relax and focus inward. (With a bit of experience this can be done quickly, so that the meditation may be done anytime at need.)

I. Visualize yourself wearing Roman armor, a Roman helmet, and greaves. Put energy into this image, building a "spiritual armor" to help strengthen your natural energy field. Say to yourself (either out loud or in your mind):

"I wear the Armor of Mithras and the Light. I am shielded from all that is harmful."

Spend a few moments pouring energy into this image, building an aura of power around yourself.

II. Keeping the image of the armor in your mind, now see yourself holding a Roman sword and shield. Feel the weapons in your hands, spiritual tools that you have been empowered to use not only for purposes of your own, but also on behalf of Mithras and the Light. Say to yourself (either out loud or in your mind):

"I wield the weapons of Mithras and the Light. No darkness may stand against against them."

Spend a few moments pouring energy into this image. Feel yourself holding the weapons, and see them as tools of Mind and Spirit which enable you to act positively and decisively.

III. Even as you retain the two previous images, now see yourself standing in a beam of bright light. The light comes down over you like a spotlight, leaving you standing in a pillar of illumination. Feel the light entering your body and spirit, and becoming a Roman battle crown or wreath over your head. Say to yourself (either out loud or in your mind):

"I stand in the Light of Mithras. In the Light I am invincible, for Mithras is my crown."

Hold the three images together for a few moments, so that you can feel the three images surrounding you and filling you with strength and renewed purpose. Gently release the images even as you recognize the energies and the ideas behind them will stay with you, and continue with your day.

(This meditation is a modern work by Marcus Cassius Julianus)

V. Rituals - ancient Mithraism is known to have encompassed a variety of group rituals, including both those of worship and initiation. While we do not advocate self initiation rites, we do recognize that formal ritual is an important part of Mithraic experience. A Mithraic Astral Temple

This meditation is an inner working to build an Astral Mithraic temple which may be used to contact Mithras and to participate in Mithraic worship on a spiritual level. Astral Temple work is an aspect of modern occultism that is easily used for Mithraic purposes. This particular meditation and rite was used by a group that practiced together over the Internet in 1995 and 1996 as a means of "breaking ground" toward more active Mithraic practice. All participants did the rite at the same time on Sunday evening, 7PM EST. After the ritual and meditation notes were compared among the participants.

Whether this rite is done in group format or alone, it can be an excellent way to contact Mithraic energies and to help bring forth contact with Mithras as a living deity.

PREPARATION:

Set up a temple space with as many of the aspects of a Mithraeum as possible. A rectangular space with a central aisle. An altar at one end with candles, Incense and a Mithraic statue, image or symbol. A chalice of wine and a plate with bread should be on the altar. At least two chairs facing each other across the central space. Wear a Roman tunic if you've got one, or a robe or at least comfortable clothing if you don't. Light or white garments preferable.

PHYSICAL TEMPLE:

Once you're prepared to begin and in a ritual frame of mind, proceed up the

central aisle to the altar. Light the candles, saying "May the Light of Mithras illuminate my mind and spirit." Light the incense, saying "May this place be purified in the name of Mithras." Carry the incense around the temple as a sign of purification. When you feel you've created a proper working atmosphere, sit in one of the chairs and allow yourself to relax. Take several deep breaths, and close your

eyes. If you have some personal routine of mental preparation for ritual work

do it now.

PATHWORKING:

Say a prayer to Mithras; "Mithras, Lord of Light and Mysteries, guide me safely to your temple within the Realm of Spirit." Now, with your eyes closed, begin to enter the Inner realms by using a combination of visualization and a deliberate projection of your own energies/consciousness. Try to see yourself, and feel yourself within this image. Here is the sequence to visualize, and to say out loud

to yourself if possible: "I am standing in a shadowed place. Before me there is a portal, two double doors of dark oak banded with iron. The top of the portal has a Classical lintel with a symbol of the Sun. To either side of the doorway there are marble pillars.I make the Sign of Opening, and the doors swing outward. I step through the

Portal and enter the Inner Realms.

I find myself standing in a sun-lit place. I am on a cobblestone Roman road which stretches straight before and behind me. To my right there is a fig tree, its branches giving partial shade to the place where I stand. To my left is a Roman mile marker. All around me there are rolling hills and cultivated fields, a place of abundance and beauty. It is warm here but not hot... the sun is shining brightly but there is a cooling breeze that stirs the grains and grasses in the fields around me. I am wearing a traveler's tunic, and leather sandals.

I look at the cobblestone road before me, and see that it stretches out to a long, low hill which has neatly planted groves of fig trees. I begin to walk along the road. As I walk, I can feel and hear my sandals on the stones of the road as I step. There is a noonday sun above me, and a few puffy white clouds in the sky. I can hear the grasses swaying in the slight breeze, and welcome the warmth of the sun upon my face.

I continue along the road, and soon come close to the base of the hill. I see that the road goes up onto the hill and through the groves of trees. I climb the hill, the way is neither steep or difficult. Soon I crest the top and can see the way of the road. The road goes straight past a building, which is a single-storied rectangular temple, built of stone and with a peaked roof. It is a temple to Mithras, a Mithraeum. It is not very tall... it's foundation seems to dug into the earth. I proceed along the road and come to the Mithraeum entrance.

THE TEMPLE

The doorway is recessed, and there are seven steps down to reach it. As I go down the steps the door swings partially open. I make a gesture of respect, and step inside. I find I am standing in a small anteroom. There is a small bench, and places for both cloaks to be left and robes of worship to be put on before entering the Mithraeum itself. The temple door is at the opposite of the room. There are a couple of small oil lamps burning. I close the door of the anteroom. I take off my traveling tunic and put on the robes of a worshipper, and then go to the doorway to the temple itself.

At the temple doorway, I make the sign of opening. The door opens and I step into the Mithraeum. I am standing at the end of a long central aisle. The Mithraeum is lit entirely by lamps... there are no windows. The stone walls are heavy, and the roof is as well - the place has the feeling of a cave. There are seven pillars along each side of the aisle, and on the other side of the pillars there are raised benches which face inward toward the central aisle. The aisle itself is done in mosaic tile... a ladder with seven sections, each section bearing the symbols of a Mithraic grade.

The walls of the temple are done in light stucco. On the stucco there are bright paintings of the story of the God Mithras. His birth from the Rock, dragging the Bull, feasting with Sol Invictus, etc. But beautiful as the paintings are they are not what draws the eye. At the end of the temple there is a main altar on a raised dais, in a semicircular alcove. Over the altar there is the Tauroctony scene, carved in white marble. There are hanging lamps of gold on either side, giving off a golden light.

I walk down the central aisle, and stop before the altar. I bow in respect and say: "Hail to thee Mithras! I come to thy abode as a Servant of the Light and as a Seeker of Wisdom. I beg thee to aid me in my desire to serve." I now reach toward the altar, take a pinch of incense from a silver dish, and drop it into the flames as an offering to Mithras. I then turn and walk to one of the side benches, and take my seat."

At this point a variety of inner workings may be done. If you are working with others, (possibly over the Internet as has been done before) a pre-decided rite or experience can be shared. In the original work which followed this format, the first several sessions consisted simply of attempts to "solidify" the temple through repeated experience. No matter what is done, there should be a symbolic meal with wine and bread, which the participant actually gets up and partakes of physically while still holding the Inner realm images. A person doing this Inner Temple Working alone may use the experience to speak directly with Mithras, or to gain inner knowledge about Mithraism as a spiritual path.

VI. Study and Learning - ancient Mithraism was organized around a grade system which expressed various aspects of spiritual knowledge. Learning and understanding were key elements to Mithraism, for only by gaining knowledge could one progress spiritually. We cannot stress enough the importance of dedicated scholarship to modern Mithraism.

Tips for further study:

I. Once you have the books that are in print, the next step is to look for the materials that are out of print. This can be difficult, but is always highly rewarding. The easiest way to find out of print Mithraic materials is to visit the library of a large university. Many out of print Mithraic works will be in the stacks, others will be in the computer book catalog and may be ordered from other libraries. There is also a vast treasure-trove of Mithraic materials in scholarly periodical journals, such as "The Journal of Roman Studies." Those can be found in the periodicals section of larger university libraries.

II. Astrology - a key to Mithraic symbolism. There is much that is astrological within Mithraism. The Planetary Deities and the Mithraic Grades are perhaps the most powerful examples, but there are other astrological and cosmological elements in Mithraism as well. Books on astrology can be very helpful in learning about the basic powers that are expressed through Mithraic symbolism. Books on ancient Greco-Roman astrology are particularly helpful.

III. Ceremonial Magic - a modern expression of the ancient Mysteries. While the Mithraic Mysteries were not exactly ceremonial magic themselves, they were certainly part of the religious/spiritual path that gave birth to ceremonial magic as it is known today. Organized rites to specific powers, using ritual tools and secret imagery are common to both. It has also been noticed that the Caballistic Tree of Life has definite similarities to the Mithraic Grades, as both show an interplay between the ancient Seven Planets and their powers.

IV. Fraternal Orders - organizational successors of the Mysteries. It cannot be proven that ancient Mithraism (or remnants of it) became fraternal orders such as Freemasonry and the Rosicrucians. However, the fraternal orders of today are certainly distant cousins of the ancient Mysteries, if not their direct children. Many organizational tips can be found in such modern groups. Joining one can be helpful, as can reading about them.

Final Note: No matter how you approach your study of Mithraism, Never stop learning, and never assume you know "the" answers. Even the initiates of the ancient Mysteries could find successive levels of meaning within their paths. One could never learn all their was to know, for the closer a path comes to deity the more there is to learn. Keep studying, keep progressing, and keep an open mind.

VII. Active Deeds - ancient Mithraism was a dynamic path. Worship and knowledge were important - but it is clear that in addition to spiritual learning a major goal of Mithraism was to improve the daily life of the individual, and the individual's connection with deity. We feel that active deeds reinforce learning, and also manifest Mithraism in the world around us.

MODERN MITHRAIC TEXTS

As Mithraism is a growing and living religion once again, there will be an ever increasing body of articles, rites, rituals, and instructional materials available. While many growing Mithraic groups may not be able to share their materials publicly, we will try to build a compendium of modern information here.

On 130 hectares, we can observe the evolution of the art of gardens, illustrated by the Grand Parterre, the French garden designed by Le Notre, the Carp pond, the English garden, created under the first Empire, Diane garden and park with an area of 84 ha with straight alleys, the 1200 m long canal built under Henri IV and exotic essences.A garden planted with pine trees under Francis I, the Jardin Anglais took its current form under the First Empire when it was designed by architect Maximilien Hurtault. Its abundant vegetation lends romantic appeal to this garden, with each twist and turn leading visitors through exotic trees, sculptures and enchanting features such as fountains, a river and grottoes..When Napoleon, in 1810, decided to move in this garden, he came out of a long abandon. Covered with brushwood and full of serpents, it is entrusted to the architect Hurbault. With the help of English specialists, he adapted it in the tradition of the English gardens of the 18th century. Previously several gardens had succeeded to its site including the garden of the Pines of François 1st. Today, one can admire plane trees, redwoods, tulip trees, or bald cypresses, the oldest of which were planted under the Second Empire.

"Remember, O most gracious Virgin of Guadalupe, that in your heavenly apparitions on the mount of Tepeyac, you promised to show your compassion and pity towards all who, loving and trusting you, seek your help and call upon you in their necessities and afflictions. You promised to hear our supplications, to dry our tears, and to give us consolation and relief.

Never has it been known that anyone who fled to your protection, implored your help, or sought your intercession, was left unaided. Inspired by this confidence, we fly to you, O Mary, ever-Virgin Mother of the true God! Though grieving under the weight of our sins, we come to prostrate ourselves before you. We fully trust that, standing beneath your shadow and protection, nothing will trouble or afflict us, nor do we need to fear illness or misfortune, or any other sorrow.

O Virgin of Guadalupe, you want to remain with us through your admirable Image, you who are our Mother, our health, and our life. Placing ourselves beneath your maternal gaze, and having recourse to you in all our necessities, we need do nothing more.

O Holy Mother of God, despise not our petitions, but in your mercy hear and answer us. Amen."

Shrine of Our Lady of Guadalupe in the Cathedral of San Francisco.

"Sillä minä tiedän, että tämä on päättyvä minulle pelastukseksi teidän rukoustenne kautta ja Jeesuksen Kristuksen Hengen avulla,"

"ty jag vet att detta skall lända mig till frälsning, genom eder förbön och därigenom att Jesu Kristi Ande förlänas mig."

"For I know that this will turn out to my salvation, through your supplication and the supply of the Spirit of Jesus Christ,"

Phil. 1:19

#Kotli Maqbara, #Moselousm of Abdul Nabi #Qazi ul Qaza Tomb....Kot Abdullah is a small village located some 42 kms on Narowal Murideke road. A 5 km village road in North West direction connects Kot Abdullah to village Kotli Maqbara. Further half kilometer northeast of Kotli Maqbra, a magnificent Octagonal Mughal edifice raised from ground having four minarets on each side. This edifice is Mausoleum of “Abdul Nabi”. Like all other historical buildings in country same vandalism found here. The story of ignorance and negligence towards historical heritage. A marvelous Architecture but it is almost collapsing right now.

Aown Ali is a key member of Oriental architecture for Pakistan, Aown in his article, Who lies Beneath Kotli maqbr? That is written:

“This beautiful Mughal monument has not received any attention from British historians and archaeologists and this disinterest continued in the post partition era, eventually leading to its dilapidation.

The minarets are quite similar to the early 17th century buildings like Jahangir Tomb, Dai Anga Mosque and the Wazir Khan Mosque in Lahore. The arched entrance to the underground grave chamber is on the southern side, with three graves wrapped in green silk sheets that bear Islamic inscriptions on them.”

Also great historian Sir Salman Rashid in his blog, How a Saint is Born, Published in The Express Tribune, August 11th, 2012 that is written:

“….Wahndo in Gujranwala district is famous only for lawlessness. But there is, near this town, the small village of Kotli Maqbara with an imposing domed Mughal structure in the fields outside the habitation. The ground floor is plain while the basement has three graves. Its minarets recall those of Chauburji in Lahore and, therefore, give us a date of construction.

In November 1991, when I was working on my book on Gujranwala, I thought I had discovered a monument that had escaped the official eye. But my mentor Dr Saifur Rahman Dar told me that this building was mid-17th century and housed the mortal remains of Divan Abdul Nabi Khan, the governor of Wazirabad, successively under Shah Jehan andAurangzeb.

On my first visit, I was told that the building was raised by jinns and was locally known as Deo Minara — Minaret of the Jinn. No one knew who was interred within and the usual refrain was, ‘It’s been there since the time of our grandfathers and nobody knows anything about it.’ In Punjabi plain-speak, this means it could either be millions of years old or one hundred.

There was one interesting story in November 1991: a woman had, of late, started to visit the mausoleum. She dismounted from her escort’s motorcycle some ways away and came dancing to the tomb where she did all sorts of genuflexions at the subterranean graves. She told the people that a vision in her dream had informed her that these three were great heroes of Islam, who had come from Arabia and whose exertions had done much for religion in the heathen land of India. My investigations revealed that this seer of visions was a superannuated dancing woman and prostitute from Chhicherwali, a village outside Gujranwala.

Exactly a year later, November 1992, I took a bunch of college students from Lahore to Kotli Maqbara. Some local hangers-on warned me this being the hallowed burial of a great man of God, we could not go in with our shoes on. We went in nevertheless.

Done with our excursion, our bunch was at the nearby hand pump where we were joined by a group of young men from the village. I was telling the kids about Abdul Nabi Khan when one of the locals interrupted me. What on earth was I babbling on about, he demanded to know. Everyone knew that the tomb housed three saints. The man also said I could believe what I wanted, but everyone knew how supplication at the tomb was answered quickly.

Since when, I asked. And the answer: “This has always happened since the time of our grandfathers. Everyone knows of it.” However, none of the locals could give us the saints’ names.

Nine years later, in early 2001, I returned to Kotli Maqbara. The entrance to the underground burial chamber was now draped with the signature green satin of holy Islamic burials. The new steel signboard had names: Hazrat Pir Makki Shah and Hazrat Pir Atray Shah. The first one was understandable: you want to create a saint, just name him Makki Shah — from Mecca — and you get a ready-made saint. The second name was inexplicable and the third was evidently under consideration.

I went into the village and asked around. Of course, the names had been known since the time of the grandfathers. If no one remembered what the past was like only a year after it had been reinvented, it was foolish to imagine they would now want to recall the time before 1991, 10 years later.

There were stories about how supplicants’ wishes simply came true as soon as they put their foreheads to the ground in front of the graves. Now people took off their shoes about a hundred metres from the plinth of the building. There was a weekly Thursday festival and an annual ursto celebrate the death of Makki Shah. No prizes for guessing who took the pickings from the business: none but the woman from Chhicherwali, who had retired from selling her virtue — though, if she had any is questionable.

Strange place, Pakistan. Tell the truth and watch it rejected; whisper some inane notion to the winds and it becomes gospel.”

This savage boar was ravaging the countryside around Mount Erymanthos. Herakles’s 4th labour was to capture it and bring it at home for his task-master Eurystheus, to see. Here Herakles is shown trundling the huge boar in front of Iolaus and Hermes. In the center is the pithos, with Eurystheus frightened by the monstrous animal and holding up his hands in supplication. Herakles has his left foot on the rim, is dressed in a short chiton, with his sword at is left side, and holds the boar head down over his shoulder preparatory to hurling it upon Eurystheus. Herakles appears together two male figures. Behind him stands Iolaus, holding Herakles’ club, and opposite him Hermes with caduceus and winged shoes. These two supplementary figures are by far among the most popular in this group. The whole scene id depicted on the amphora shoulder between eyes.

CAV / CAVI @ www.beazley.ox.ac.uk

Source: Museum notice

Attic black figured amphora

Height : 39,50 cm. ; Diam. : 26,60 cm.

Attributed to Antimenes Painter by Beazley

520- 510 BC

From Vulci, Viterbo

Paris, Musée du Louvre, F 202

Please View Larger Here

O God, guide me, protect me, make of me a shining lamp and a brilliant star. Thou art the Mighty and the Powerful.

. . . Baha'i prayer for children . . .

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Metamorphoses Book I: Apollo and Daphne.

The pictorial repertoire of the early imperial period depicts the main moments in the story:

Apollo's declaration of love for Daphne,

her vain attempt to flee and her capture by the god.

This fresco illustrates the Ovidian moment in which Apollo captures her: Daphne's knees are bent, almost as if she is exhausted after her demanding flight from her pursuer, and she raises her right hand in a gesture of supplication. The peculiar iconographical position suggests that this is the moment in which the Nymph, in order to escape the god, appeals to her father Peneus.

Viribus absumptis expalluit illa citaeque

victa labore fugae spectans Peneidas undas

“fer pater” inquit “opem si flumina numen habetis. - 545

Qua nimium placui, mutando perde figuram”

[met. 1, 543-546]

“Now was her strength all gone, and, pale with fear and utterly overcome by the toil of her swift flight, seeing her father's waters near, she cried: "O father, help ! if your waters hold divinity ; change and destroy this beauty by which I pleased o'er well."”

According to her plea, Daphne is transformed into a laurel tree. Even thus transformed, the god still loves her and makes her his forever, eternally crowning his head with her verdant leaves.

Translation: Frank Justus Miller, “Ovid - Metamorphoses”

Fresco From Pompeii, “Marcus Lucretius house”

AD 60 – 79 (4th style)

Naples, “Museo Archeologico Nazionale”

Exhibition: “Ovidio: Loves, Myths & Other Stories”

Scuderie del Quirinale, Rome

"Blessed Saint Martín of Tours,

full of the Spirit of the Lord

always having inexhaustible charity for the needy.

You, who full of love and generosity

when you saw the begger that was freezing from cold,

without knowing that in truth he was Christ,

did not doubt to give him half of your cape,

and did not give it completely to him

since the other half belonged to the Roman army;

you, who did not seek recognition

but only to favor your neighbor,

found glory before the Lord.

And when the Savior appeared to you

dressed with the half-cape

so as to express appreciation for your gesture

and He told you "today you covered me with your mantle",

you decided to no longer serve the army

and to dedicate your life to God

and to the salvation of souls,

being from then on a propagator of the faith

and a holy man totally dedicated

to whomever was in need.

Glorious Saint Martin,

you who worked miracles and prodigies,

who with joy, amiability and

the most exquisite goodness

won over the hearts of all

and did not cease to ever work for their wellbeing:

give me your hand and help me to come out

of all lack and scarcity

which today afflicts me and weighs me down.

Glorious Saint Martin, my blessed patron,

I humbly ask you with great faith

that you attain from God,

the fount of all Mercies

that my ways on this earth,

my work and my toils

be cleansed and opened with clarity.

In the name of Omnipotent God,

Saint Martin of Tours,

remove all that harms me

and give me work and prosperity.

O blessed relief, give me your saintly protection,

assist me, I beg you, in these difficult times:

(with much faith ask now for what you need)

You, noble Saint Martin, who have miraculous power

take my supplications with haste to the Heavens,

ask for my home all that is good;

may sorrows, ruins and miseries leave,

and may the Lord deign I merit

blessed fortune in my work (business),

and with it, abundance and prosperity,

so I may give freely to all in need.

Saint Martin, blessed Bishop of Tours,

may your virtues and charity

accompany me always.

I will not cease to pray to you

and to thank Almighty God

for all the favors granted;

and I promise to be charitable

and giving with all my brothers and sisters in need.

Saint Martin please intercede for me;

free and protect all my loved ones and I

from all that is evil.

Amen."

Stained glass detail from a medieval window in Chartres Cathedral.

"Receiving your Word in her Immaculate Heart, she was found worthy to conceive him in her virgin’s womb and, giving birth to the Creator, she nurtured the beginnings of the Church.

Standing beside the Cross, she received the testament of divine love and took to herself as sons and daughters all those who by the Death of Christ are born to heavenly life.

As the Apostles awaited the Spirit you had promised, she joined her supplication to the prayers of the disciples and so became the pattern of the Church at prayer.

Raised to the glory of heaven, she accompanies your pilgrim Church with a mother’s love and watches in kindness over the Church’s homeward steps, until the Lord’s Day shall come in glorious splendour."

– from the Preface of the feast of Mary, Mother of the Church, celebrated on the Monday after Pentecost.

Stained glass window from the Mercy Convent chapel in Albany, NY.

Bishwa Ijtema in Bengali: বিশ্ব ইজতেমা, the World or Global Congregation or Meeting) is an annual Aalmi Ijtema held at Tongi, Bangladesh by the river Turag. It is the 3rd largest Muslim congregation in the world after the Arbaeen gathering in Kerbala, Iraq and Hajj. The event focuses on prayers and supplication and does not allow political discussion.

Apotheosis of Heracles

On the left is Zeus seated on a throne to right, bearded, with long tresses, fillet, long white chiton with incised lines forming a lozenge-pattern, richly diapered himation with maeander border, in left hand thunderbolt, sandals on feet, which rest on a footstool. The throne is richly inlaid, with two horizontal rails each side, between which are volutes, the back ending in a snake with head turned back. Behind Zeus is Hera similarly seated, with earrings, necklace, long purple chiton, and purple himation, drawn over her head, which she raises with left hand, sandals on her feet, which rest on a footstool. Her throne is similar to that of Zeus. Before her on a footstool stands Hebe to left, with long hair tied in a club, fillet, long diapered chiton tied at the waist, with lozenge border and purple diploidion, right hand extended as if supplicating Hera. Before Zeus advance Hermes and Athena leading up Heracles; Hermes is bearded, with long tresses, short white chiton with lozenge border, richly embroidered, purple chlamys with wavy border, petasos, caduceus in left hand, right extended. Athena has long hair, high-crested helmet, long diapered chiton with chevron border, aegis with snakes projecting on both sides, shield painted purple with Gorgoneion in white, as in the inside design. Heracles has a chiton as Hermes, over which is the lion's skin drawn over his head and tied on his breast, right hand extended; he is followed by Artemis, in right hand two arrows, in left her bow; and Ares.

Inside medallion, Ajax Seizing Cassandra at the Palladion

Attic Black-figured kylix - 'Siana' shape

H. 19.0 cm; W. 33.4 cm;

To the manner of The C Painter

570 – 580 BC

From Siana, Rhodes

London, The British Museum - No. 1885,1213.11

"During his life on earth, Christ offered up prayer and entreaty, aloud and in silent tears, to the one who had the power to save him out of death, and he submitted so humbly that his prayer was heard. Although he was Son, he learnt to obey through suffering; but having been made perfect, he became for all who obey him the source of eternal salvation."

– Hebrews 5:7-9, which is the epistle at Mass today (5th Sun of Lent).

This mosaic of Christ in supplication is from the facade of the Church of All Nations in Jerusalem, built on the site of Christ's Agony in the Garden of Gethsemane.

Having attended the 'akheri monajat' (final supplication), people has to often avail trucks and pickups like this falling back, as transportation becomes a big issue. On a side note, Tata has grabbed quite a market with their Tata Ace minitruck.

The Fresco.

In ancient times the unhappy love of Phaedra towards her stepson Hippolytus inspired many artists, both painters and sculptors. This fresco represents the main characters in their house: Phaedra with her nurse and Hippolytus ready for the hunt.

Phaedra, richly dressed, sits on a sumptuous throne. The lovesick heroine is portrayed as a desirable woman of high social standing: a diadem embellishes her head, her robe slips Venus—like from the shoulders, and her right arm is resting softly on the back of the throne hidden by her cloak. Phaedra exhibits her naked body without shame, and the left hand gesture, caught in the act of moving away the edge of the light dress from her shoulder, has a deep meaning of intimacy. Overcome by her longing for her handsome stepson, who is preparing to depart for the hunt, she turns the head to avoid seeing Hippolytus who, wearing only a chlamys, stands in front of her, holding a spear or lance in his left hand. His perfect heroic body, presented frontally to the viewer, contrasts effectively with the flaccid, wrinkled skin of the old nurse next to him. She is holding out her right hand in entreaty or supplication. A young servant accompanies Hippolytus holding the reins of a horse.

The Myth.

Daughter of Minos, king of Crete, and Pasiphae. She married Theseus, king of Athens, and bore him two sons, Acamas and Demophon. At the core of her legend is her relationship with her stepson Hippolytus, Theseus’ son by the Amazon Antiope (or Hippolyte). In what seems to have been the traditional story told by Apollodorus (Epit. I, 18-19), “Phaedra, after she had borne two children, Acamas and Demophon, to Theseus, fell in love with the son he had by the Amazon, to wit, Hippolytus, and besought him to lie with her. Howbeit, he fled from her embraces, because he hated all women. But Phaedra, fearing that he might accuse her to his father, cleft open the doors of her bed-chamber, rent her garments, and falsely charged Hippolytus with an assault.

Theseus believed her and prayed to Poseidon that Hippolytus might perish. So, when Hippolytus was riding in his chariot and driving beside the sea, Poseidon sent up a bull from the surf, and the horses were frightened, the chariot dashed in pieces, and Hippolytus, entangled in the reins, was dragged to death. And when her passion was made public, Phaedra hanged herself.” (Sir James George Frazer, Ed)

Phaedra was the subject of at least three Attic tragedies, two by Euripides entitled Hippolytus and a Phaedra by Sophocles. According to Euripides’ second and extant Hippolytus (428 BC), Phaedra is the innocent victim of the struggle between divine powers, and the plain story of Apollodorus is treated with great psychological refinement. Phaedra is a virtuous woman and has been made to fall in love by Aphrodite, who is getting her revenge on Hippolytus, the chaste follower of Artemis, for ignoring her worship. Phaedra, ashamed of this dishonorable love, has struggled to conquer her passion in silence – but to no avail, and so now she is trying to starve herself to death. Her nurse, alarmed because of her obvious illness, worms her secret out of her; and it is the nurse, anxious to ease her mistress’ sufferings, who reveals her love to Hippolytus.

He responds to these well-meant overtures with bitter rage against women in general and Phaedra in particular, and she, afraid that he will tell everything to Theseus, writes a letter to her husband accusing Hippolytus of rape, a slander designed to protect her children from a disgrace they do not deserve. “This day I shall die” she says, “and bring pleasure to Aphrodite, my destroyer. I shall be the victim of a bitter love. But there is another whom I will hurt in dying ….” Then she hangs herself from the rafters. Theseus returns to find his wife dead, to read the letter, and to curse Hippolytus to death by the bull from the sea.

Source: Jennifer R. March. “Dictionary of Classical Mythology”.

Fresco 104 cm x 104 cm

AD 60 - 79 (4th style)

From Ercolano

Naples, “Museo Archeologico Nazionale”

Exhibition: “Ovidio: Loves, Myths & Other Stories”

Scuderie del Quirinale, Rome

In a country like Saudi Arabia, where religion is a fundamental aspect of people's life, a divine call can be heard five times a day. This call is known in the Islamic tradition as "Athaan", which is a representation of God's call to all Muslims to be united, not only with one another but with their fellow human beings as well, through the daily prayer which takes time in five periods within 24 hours.

If you look deep into it, you'll find out that we all believe in something. We all have some "entity" to go to when we need hope or eagerly desire a miracle. Even atheists do. The question is not why, as we simply are human beings, but instead WHO is the one worthy of believing in?

View On Black

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في دولة كالمملكة العربية السعودية ، حيث يعتبر الدين جانباً جوهرياً من حياة الناس ، يـُــسمع نداء إلهي خمس مرات في اليوم

هذا النداء هو "الأذان" الذي يمثل دعوة من الخالق لعباده أن يقفوا في صف واحد ، يؤدون شعيرة واحدة : الصلاة

صوت الأذان - سمو الأمير سعود بن عبدالله آل سعود

Explored

voigt 2.5/35mm

or, a parable on what man believes he is owed:

The date and location of this tale have been lost to time, as they were never of great significance once reflected upon by its narrators. Whatever designation this settlement bore would have been ascribed in an effort to bring a merrier emanation to an otherwise unremarkable place, and thus is, too, inconsequential. What is retained and recounted with every retelling, however, is the ambience of that same municipality, in which the crucial events transpire.

Denizens of the town thrived not, neither did they have occasion to want. All that was theirs was enough, only enough. Harvests supplied every man, woman and youngling with the nutrients they required to collect another harvest. The proper implement for any task was always at hand. There was unmistakable peace to be had, but nary a soul could be heard to suggest there was no room for betterment.

The isolated territory was primed to erupt. The people, afforded unwaning harmony, wanted all the same. Some prayed for fortune. Fewer still sought it beyond their comfortable borders, but would hastily return, unaccustomed to the trials of travel. And so there they remained, dissatisfied in their facility.

It was on the evening of October that saw the sun set slowest, that the Peddler appeared to them.

A vast quantity of the community hurriedly barred itself in the tavern upon noticing a newcomer in their midst. The stranger had an uncanny presence; some remarked the air did not change when the figure passed by, as it aught to have, as with any regular person, and it was the conjecture of the more superstitious of their lot that submitted this Peddler was not of the mortal plane.

The Peddler waited patiently outside the tavern. It was hours hence that the citizens decided they would assuredly go mad from trepidation, unless they confronted their visitor.

“A deceiver!” one of the elders warned, as the barricade was removed. “Mind what foul utterances will ensue!”

The bravest of their number prompted the Peddler to divulge what aids could be anticipated.

“Wares,” the Peddler trickled. “Only the essentials; only that which has been bestowed unto this celestial body to be rightfully earned and spent by man.”

This seemed reasonable enough to many of the townsfolk. Yet the cautious elder was insistent.

“Spices may mask the taste of rancid meats, but never their effects! Heed all of what your new friend’s words entail!”

Conflicted, most were a trifle too perturbed, despite the Peddler’s soothing affirmations, to make any requests. Just one man, upon the first night, confided in the Peddler his grievances.

“We maintain all that ensures our health, my wife and I, but our labors that beget stability are what have robbed her of the mirth she once could manage. Such was why I was drawn to her, years ago.”

“The noblest of aspirations,” gushed the Peddler. “To long for prosperity of the heart, not the body alone. What creature dares to refute that the diligent and the burdened deserve happiness? Indeed, I shall alleviate you.”

The following morning, it was noted by both the man and his neighbors that his wife, characteristically pensive and dejected, was changed. To use a word like “chipper” would be a disservice to her overflowing spirit.

“When, my compatriots,” she proposed genially for all to hear, “did we cease to count our blessings? Our satisfaction should be derived not from abundance or adventure!”

Rumor circulated that the Peddler had played a part in this pleasant metamorphosis. Soon, at every corner, throngs awaited the apparent miracle-worker. But it was only those sequestered in their homes, or tending their crops by themselves, that would have a chance at conversing with this entity.

The encounters would be spread shortly afterward. A mason’s son, who was lame, had asked the Peddler for a talent that which could be admired and held in reverence.

The Peddler then babbled, “You desire a purpose. Partaking in a craft, what might benefit more than your own self. This, I may certainly grant.”

Another sun set and rose, and the boy, now able and confident, had forged an assortment of swords and suits of armor so pristine that they should be envied by the most lauded of smiths.

The populace had among them an acclaimed teacher, her years dedicated to texts and tables. “Alas,” she imparted to the Peddler, “even the thanks I receive cannot distract me from this deep-rooted craving. What I would not give, to recall a childhood that was so joyous in its unknowing.”

The Peddler’s approval cascaded. “Deeds of selflessness and devotion so numerous, that ignorance seems a boon. Any man caught uttering that his younger days are of little meaning to him, best he be scorned for such denial. If it is a return to wonderment you grasp at, all the world would concur, it was yours to have all along.”

As good as the Peddler’s word, the teacher could once again drum up memories that had brought fleeting delight then, but now, were rapturous in quality to her. Her love for life was of a magnitude anew.

The doubting elder hung their head. “What think you all the Peddler’s remittance to be, in return for these gifts?”

“The Peddler insists upon no payment!” a woman cried. “What has been allotted is natural and indisputable. Who should attempt to contest these dues we are at last privy to?!”

The elder was silenced once more. Before the month had passed, nearly the entirety of the village had offered their entreaties to the Peddler, who never failed to be impressed and humbled by these modest pleas. The mayor’s proposal in particular was relayed with the utmost discretion. He and his wife had wished for a child, but it would be a daughter that was raised in their household, not the son the mayor had always envisioned.

“The trouble,” the mayor timorously explained, “is that we only have the means to support one- that is to say, we could not keep fed another mouth with what our land provides, nor educate another mind with time we cannot find. If you were to but increase the season’s harvest only slightly…”

“That is not what you are owed,” dribbled the Peddler. “Sustenance for a belly what is not yet realized? What you should expect is offspring that honors your commitment. No parent is meant to suffer their legacy overthrown by the very flesh and will they have sacrificed so much for. What your toil and worry will bear, come daybreak, is security. The perfect child you were entitled to all these years.”

With all the elation that accompanied the Peddler’s charity, on the thirty-first of October, the elder too gave way to the pressure that had only intensified with their exclusion.

“I denounced you, fearing my people, in their lack of worldliness, would be susceptible to your lavish agreeance, your imposture, and so they have!”

The Peddler was quiet, knowing one more supplication was nearing.

The elder now begged. “I can no longer uphold my pretense of exuding respect. If they cannot listen to me, please, let them at least hold me in esteem. May they remember I shepherded them to tranquility, lest they forget the precise words I spoke.”

“How correct you are,” spewed the Peddler, in victory. “Nowhere is it written a man must take to heart another’s philosophy. It is, howbeit, your prerogative to be dealt acclaim equal to the good you have put forth in your long life. An unappreciated existence is such an unforgivable tragedy.”

The elder departed in shame for their own frailty, but in smugness as well, certain that those who would grow discontent with the Peddler’s offerings would finally recognize the advice they had so quickly brushed aside.

“Rejoice!” the Peddler’s voice surged, as the sun fell. “Be glad in all your cognizance for what is truly yours; that in your collective humility, you have not overstepped the bounds instituted by man nor deity.”

That night, the residents would, unreservedly, be made aware of how their demands had informed their characters. They would begin to question their hastily-made grabs for ease when they beheld their cherished schoolteacher forgo her duties in favor of reliving moments from her past that quashed responsibility and reality, going so far as to instruct her pupils to likewise abandon practices of logic and preparation.

Appalled eyes would witness, in the dying light, the mason’s son, who had attained his newfound prowess with no tribulation, be dragged through and stoned in the streets, having instilled enormous envy in his peers, mockeries made of their endeavors to reach the same degree of skill.

The man, whose wife was given limitless jubilation for her condition, was wrought with grief when he came to realize she herself could not mourn the atrocities unfolding in their midst. She capered through the boy’s blood in the dust, and her husband wept for her.

It was the wail of the mayor’s wife that shook the mortified assembly most of all, sounding more akin to the baying of a stricken hound. Her sanity was severed when discovering her child was not hers, not in soul. Individuality was sapped from this body parading as her son; it was not but the manifestation of her and the mayor’s own partialities and traits. The mayor was harrowed by the absence of free will he had produced.

In seeking one who could be given the blame, the elder was exempt, for the citizens could now only view their leader and all their decisions as sage. As the elder had made dealings with the Peddler also, it was accepted in the end that all that had befallen them was righteous. Blindness to death and pursuits of pleasure over maturity were praised from then on. Lives continued, and nothing was learned. Had the people wished for vengeance, it would have mattered not.

The Peddler had already moved on to the next town that wanted.

Penthesilea was the queen of the Amazons. When she accidentally killed her sister, Hippolyta, while hunting she welcomed death. This was why she took her fellow Amazons to fight with the Trojans against the Greeks. At first she couldn't find a worthy opponent, although she killed many Greeks, but then Achilles arrived. Here he is seen killing Penthesiliea. However as she fell so did her helmet revealing her beauty. Achilles fell instantly in love for the woman he just killed.

*******************************************************************************

München AS 8705 (former 2688)

Tondo of an Attic red-figure kylix, 470–460 BC

From Vulci - wikimedia

Original photo by courtesy of ArchaiOptix

Copyright© Firdaus Mahadi 2011 | View Large!

"If you make intense supplication and the timing of the answer is delayed, do not despair of it. His reply to you is guaranteed; but in the way He chooses, not the way you choose, and at the moment He desires, not the moment you desire" - Ibn Atho'illah

Location : Sultan Mizan Zainal Abidin Mosque, Putrajaya, Malaysia

Tech details: Vertorama of 2 exposures using ACR (Adobe Camera Raw), one for the sky & one for the foreground. No tonemapped HDR.

Related images:

Sultan Mizan Zainal Abidin Mosque I

Sultan Mizan Zainal Abidin Mosque II

Sultan Mizan Zainal Abidin Mosque III

Sultan Mizan Zainal Abidin Mosque IV

Sultan Mizan Zainal Abidin Mosque V

Reposeful Evening

Eyeing The Beauty of Iron Mosque

Spiritual Light

Reposeful Light

Awakening

Please don't post here any awards, glitter text, images, and group invite

Parámetros :: Parameters :: Paramètres: Fuji FinePix SL1000; ISO 200; 0.7 ev; f 8.4; 1/20 s; Fuji lens, 4 mm.

Título :: Title :: Titre ::: Fecha (Date): Calle Platerías :: Platerías Street :: Rue Platerías ::: 2015/04/19 09:37

(Es). Historia: León. España. Barrio Húmero de León, esquina Platerías con Plegarias. Un domingo a las nueve y media de la mañana no hay mucha gente por esa zona. Anoche, doce horas antes, fue imposible hacer esta foto, casi no se podía caminar por esa calle debido a la cantidad de personas que había tomando copas por allí. Pero las mañanas de domingo del Barrio Húmedo tienen su tranquilo y particular ambiente. No hay casi suministro a restaurantes y bares. La gente está en casa, desayunando. La noche anterior muchos habrán tardado en dormirse debido al ruido de la gran cantidad de personas por la calle hasta más de media noche. Las calles se han limpiado muy de madrugada, todo limpio, sin restos vasos, ni papeles, ni servilletas, ni colillas de cigarro. Caminas pisando suelo húmedo recién barrido, estrenas de nuevo las calles y casi en solitario.

Oyes tus propios pasos, los de las personas que te vas a encontrar al doblar la esquina, algunas puertas que se cierran, persianas que se suben urgentemente, distingues las conversaciones de personas cercanas. Si alguien se suena la nariz varios metros detrás de ti, lo oirás como si estuviera al lado. Es un rato en el que merece la pena quitarse los auriculares y escuchar el amanecer del Húmedo. Al cabo de un rato ya comienzan a aparecer más personas, más ruido, muchos pasos… vuelvo a los auriculares, pongo la lista de Relax y continuamos.

"Tuve razón un día, pero ese día no me dejaban salir del manicomio"

Toma: En ese momento no había obstáculo para la toma. Cuando hago los primeros disparos no me acaba de convencer la visualización en la pantalla de la cámara. Vuelvo a hacer tomas con una ligera sobrexposición. La distancia a la que me puedo separar de la pared no es más de unos dos o tres metros, y me cuesta encuadrar todo el texto, además de la calle Platerías hasta Cardiles, al fondo a la derecha.

Tratamiento: Con Aperture. Original en JPG. El encuadre panorámico es el único que acepta la escena. Reduzco la luminosidad de las zonas más sobrexpuestas intencionadamente al hacer la toma. Como casi siempre, una ligera viñeta como último paso.

¡Eso es todo amigos!

(En). The History: León. Spain. León's Wet Quarter, it forms a corner Calle Platerías (Silverworks Street) with Calle Plegarias (Prayers Street). On a Sunday at half after nine in the morning there are no many people for this zone. Last night, twelve hour before, it was impossible to do this photo, almost it was not possible to walk along this street due to the persons' quantity that existed taking drinks there. But on the Sundays mornings of the Wet Quarter they have his calm and particular environment. It is not almost I supply to restaurants and bars. The people are in house, having breakfast. The previous night many will have been late in falling asleep due to the noise of the great quantity of people on the street, even more of midnight. The streets have been cleaned in the dawn, everything is clean, without remains neither glasses, nor papers, nor napkins, nor stubs of cigar. You walk treading on humid soil newly swept, you release again the streets and almost in solitarily.

You hear your own steps, those of the persons that you go away to finding on having doubled the corner, some doors that are closed, blinds that are raised urgently, distinguish the conversations of nearby persons. If one sounds someone the nose several meters behind you, you will hear it as if it was to the side. It is awhile in the one that is worth taking the earphones from him and listening to the dawn of the Wet Quartier. After awhile already more persons begin to appear, more noise, many steps … I return to the earphones, put the list of Relaxation and we continue.

Text: "I Had reason one day, but this day they were not leaving me to go out of the mental hospital"

Taking up: In this moment there was no obstacle for the capture. When I make myself the first shots it has not just convinced the visualization on the screen of the chamber. I return to do captures with a light overexposure. The distance to which I can separate of the wall is not any more of approximately two or three meters, and it is difficult to me to fit the whole text, besides the street Silverworks up to Cardiles, to the bottom to the right.

Treatment: With Aperture. Original JPG. The panoramic setting is the only one that accepts the scene. I reduce the luminosity of the zones more overexposed meaningfully on having done the capture. Since almost always, a light vignette like last step.

That's all folks !!

(Fr). Histoire: León. L'Espagne. Il a Quartier Humide du Léon, le coin Rue Orfèvres avec Rue Supplications. Un dimanche à neuf heures et demie du matin il n'y a pas beaucoup de gens par cette zone. Hier soir, douze une heure d'avance, a été impossible faire cette photo, presque on ne pouvait pas marcher par cette rue grâce à la quantité de personnes qui existait en prenant des coupes là-bas. Mais les matins dimanches du Quartier Humide ils ont son atmosphère particulière et tranquille. Il n'y a pas de presque fourniture aux restaurants et des bars. Les gens sont dans une maison, en déjeunant. La nuit antérieure plusieurs auront tardé à s'endormir grâce au bruit de la grande quantité de personnes dans la rue même plus de minuit. Les rues ont nettoyé très à l'aube, tout propre, sans des restes des verres, ni des papiers, ni des serviettes, ni des mégots de cigare. Tu marches en marchant sur un sol humide récemment balayé, étrennes à nouveau les rues et presque dans solitaire.

Tu entends tes propres pas, ceux-là des personnes qui tu pars pour trouver après avoir doublé le coin, quelques portes qui se ferment, les persiennes qui montent d'urgence, distingues les conversations de personnes proches. Si on sonne quelqu'un le nez quelques mètres derrière toi, tu l'entendras comme s'il était au côté. Il est rudement dans qu'il mérite la peine de lui retirer les auriculaires et d'écouter l'aube de l'Humide. Au bout de rudement déjà plus de personnes commencent à apparaître, plus un bruit, beaucoup de pas … je reviens aux auriculaires, mets la liste de Relax et nous continuons.

Texte : "J'ai eu une raison un jour, mais ce jour ils ne me permettaient pas de sortir de l'asile d'aliénés"

Prendre: Dans ce moment il n'y avait pas d'obstacle pour la prise. Quand je me fais les premières décharges il ne finit pas de convaincre la visualisation dans l'écran de la chambre. Je recommence à faire des prises avec un léger surexposition. La distance à laquelle je peux me séparer du mur n'est plus d'environ deux ou trois mètres, et il m'est difficile d'encadrer tout le texte, en plus de la rue Platerías jusqu'à Cardiles, au fond à la droite.

Traitement: Avec Aperture. Origine JPG. Le cadre panoramique est l'unique qui accepte la scène. Je réduis la luminosité des zones plus de surexposée intentionnellement après avoir fait la prise. Comme presque toujours, une légère vignette comme dernier pas.

Voilà, c'est tout!

Charles Gesner van der Voort (1916-1991) had started his career in Rotterdam, at Holland-China Trading Company (HCHC). In 1938, he went to Shanghai for the firm. The Japanese interned him, and most other Dutch nationals, from 1943-45. In camp, he met his wife Nancy and they married after the war. After a leave in The Netherlands, they returned to the Orient, where Charles continued to work for HCHC in Hong Kong.

Royal Dutch Library has a great site for retrieving printed matter, especially newspapers. Several registrations of trade marks were found in Nederlandse staatscourant (Dutch State Gazette), accompanied by a drawing of the trade mark (Delpher.nl).

Hotz s'Jacob was one of the organisations which preceded Holland-China Trading Company, which was founded in 1903. One of the main products it traded was cotton clothing, produced in the East of the Netherlands, Twente.

The caption reads:

"14449

Naam van den inzender:

De firma Hotz s'Jacob & Co., te Rotterdam.

Soort der waren:

Katoenen manufacturen.

Dagteekening waaronder de inschrijving heeft plaats gehad:

23 januari 1900.

Het merk vertoont in een lijst, gevormd door gouden ruiten op blauwen grond, een Chinees, zittende op een rots met de voeten in het water, de rechterhand uitgestrekt naar een breeder wordenden golf, die uit het water ten hemel stijgt en waarin allerlei visschen, amphibieen en schelpen zijn afgebeeld. Een ander ligt geknield in biddende houding achter hem. De achtergrond wordt gevormd door een heuvelachtig terrein met boomen."

Courtesy Koninklijke Bibliotheek (Royal Dutch Library), Nederlandsche staatscourant, 1 February 1900

This trade mark was also registered in Hong Kong. The 19 January 1901 Hongkong Government Gazette reads:

"The trade marks ordinance, 1898

Application for Registration of Trade Marks.

Notice is hereby given that Messrs. Hotz S'Jacob and Company have, on the 26th day of September 1900, applied for the registration in Hongkong, in the Register of Trade Marks the following Trade Marks:

...

5. The figure of a Chinaman sitting on a rock with his feet in the water. His right hand is stretched out pointing to a woman kneeling beside him as if supplicating him a waterspout with all sorts of fishes, shells, &c.

...

in the name of Hotz S'Jacob and Company, who claim the be the sole proprietors thereof. The Trade Marks are intended to be used by the applicants in the respect of the Cotton Piece Goods of all kinds in Class 24.

Facsimiles of the Trade Marks can be seen at the Office of the Colonial Secretary of Hong Kong and also at the Office of the undersigned.

Dated the 12th day of November, 1900.

Wilkinson & Grist,

Solicitors for the Applicants,

70, Queens Road, Hongkong."

This trademark was transferred to Holland-China Trading Company in 1904.

The Hongkong Government Gazette, 12 August 1904:

"Government notification. - No. 567.

Notice is hereby given that Mrssrs. Hotz s'Jacob & Company have by assignment transferred their nineteen (19) trade marks (15 registered on 20th March, 1901, in respect of Cotton piece goods of all kinds in class 24; 1 registered on 29th November, 1901, in respect of Condensed milk, cocoa and chocolate in Class 42; and 3 registered on 29th November, 1901, in respect of Sewing cotton on spools or reels in Class 23) to the Holland-China Handels Compagnie (Holland-China Trading Company) of Rotterdam in the Kingdom of Holland.

By command,

F.H. May,

Colonial Secretary.

Colonial Secretary's Office, Hongkong, 11th August, 1904."

Courtesy Hong Kong University Library, lib.hku.hk/database/

Kot Abdullah is a small village located some 42 kms on Narowal Murideke road. A 5 km village road in North West direction connects Kot Abdullah to village Kotli Maqbara. Further half kilometer northeast of Kotli Maqbra, a magnificent Octagonal Mughal edifice raised from ground having four minarets on each side. This edifice is Mausoleum of “Abdul Nabi”. Like all other historical buildings in country same vandalism found here. The story of ignorance and negligence towards historical heritage. A marvelous Architecture but it is almost collapsing right now.

Aown Ali is a key member of Oriental architecture for Pakistan, Aown in his article, Who lies Beneath Kotli maqbr? That is written:

“This beautiful Mughal monument has not received any attention from British historians and archaeologists and this disinterest continued in the post partition era, eventually leading to its dilapidation.

The minarets are quite similar to the early 17th century buildings like Jahangir Tomb, Dai Anga Mosque and the Wazir Khan Mosque in Lahore. The arched entrance to the underground grave chamber is on the southern side, with three graves wrapped in green silk sheets that bear Islamic inscriptions on them.”

Also great historian Sir Salman Rashid in his blog, How a Saint is Born, Published in The Express Tribune, August 11th, 2012 that is written:

“….Wahndo in Gujranwala district is famous only for lawlessness. But there is, near this town, the small village of Kotli Maqbara with an imposing domed Mughal structure in the fields outside the habitation. The ground floor is plain while the basement has three graves. Its minarets recall those of Chauburji in Lahore and, therefore, give us a date of construction.

In November 1991, when I was working on my book on Gujranwala, I thought I had discovered a monument that had escaped the official eye. But my mentor Dr Saifur Rahman Dar told me that this building was mid-17th century and housed the mortal remains of Divan Abdul Nabi Khan, the governor of Wazirabad, successively under Shah Jehan andAurangzeb.

On my first visit, I was told that the building was raised by jinns and was locally known as Deo Minara — Minaret of the Jinn. No one knew who was interred within and the usual refrain was, ‘It’s been there since the time of our grandfathers and nobody knows anything about it.’ In Punjabi plain-speak, this means it could either be millions of years old or one hundred.

There was one interesting story in November 1991: a woman had, of late, started to visit the mausoleum. She dismounted from her escort’s motorcycle some ways away and came dancing to the tomb where she did all sorts of genuflexions at the subterranean graves. She told the people that a vision in her dream had informed her that these three were great heroes of Islam, who had come from Arabia and whose exertions had done much for religion in the heathen land of India. My investigations revealed that this seer of visions was a superannuated dancing woman and prostitute from Chhicherwali, a village outside Gujranwala.

Exactly a year later, November 1992, I took a bunch of college students from Lahore to Kotli Maqbara. Some local hangers-on warned me this being the hallowed burial of a great man of God, we could not go in with our shoes on. We went in nevertheless.

Done with our excursion, our bunch was at the nearby hand pump where we were joined by a group of young men from the village. I was telling the kids about Abdul Nabi Khan when one of the locals interrupted me. What on earth was I babbling on about, he demanded to know. Everyone knew that the tomb housed three saints. The man also said I could believe what I wanted, but everyone knew how supplication at the tomb was answered quickly.

Since when, I asked. And the answer: “This has always happened since the time of our grandfathers. Everyone knows of it.” However, none of the locals could give us the saints’ names.

Nine years later, in early 2001, I returned to Kotli Maqbara. The entrance to the underground burial chamber was now draped with the signature green satin of holy Islamic burials. The new steel signboard had names: Hazrat Pir Makki Shah and Hazrat Pir Atray Shah. The first one was understandable: you want to create a saint, just name him Makki Shah — from Mecca — and you get a ready-made saint. The second name was inexplicable and the third was evidently under consideration.

I went into the village and asked around. Of course, the names had been known since the time of the grandfathers. If no one remembered what the past was like only a year after it had been reinvented, it was foolish to imagine they would now want to recall the time before 1991, 10 years later.

There were stories about how supplicants’ wishes simply came true as soon as they put their foreheads to the ground in front of the graves. Now people took off their shoes about a hundred metres from the plinth of the building. There was a weekly Thursday festival and an annual ursto celebrate the death of Makki Shah. No prizes for guessing who took the pickings from the business: none but the woman from Chhicherwali, who had retired from selling her virtue — though, if she had any is questionable.

Strange place, Pakistan. Tell the truth and watch it rejected; whisper some inane notion to the winds and it becomes gospel.”http://aliusmanbaig.blogspot.com/2016/01/kotli-maqbara-moselousm-of-abdul-nabi.html

The unhappy love of Phaedra towards Hippolytus was carved several times on Roman sarcophagi. The sculptors represented this myth in two variants, both organized into two panels. The scene carved on the leftmost panel is always the same. It represents the main characters in their house: Phaedra with her nurse surrounded by some handmaids, and Hippolytus ready for the hunt. The two versions differ for the subject carved on the rightmost panel. This sarcophagus is an example of the first variant in which the heroic scene of wild boar hunting follows the domestic scene.

In more recent time the hunting scene is been substituted with a scene involving other characters and temporally and geographically distant from the previous one: the arrival of the delegation sent to Athens to inform Theseus about the death of his son Hippolytus, (2nd variant dating from 2nd half of III cent. AD.).

An archway divides the front panel of the sarcophagus into two halves. At the far left of the frieze sits the richly dressed Phaedra. Overcome by her longing for her handsome stepson, she has turned her head towards a female servant standing behind her; to her right another servant props her chin in her hand, either listening or thinking. The lovesick heroine is portrayed as a respectable and desirable woman of high social standing. Eros leaning on a torch at her feet, represents her desire for Hippolytus, who is preparing to depart for the hunt. He holds a spear or lance in his left hand and wears only a chlamys, and stands near his horse. His heroic body contrasts effectively with the flaccid, wrinkled skin of the old nurse behind him. She is holding out her left hand in entreaty or supplication, and has brought her right hand to her mouth in an ambiguous gesture. Two servants accompany Hippolytus: a younger man who carries a throwing-spear over his left shoulder, and an older one with a beard and ‘barbarian‘ features, who takes charge of two valuable hunting-dogs.

Beyond the wall limiting the domestic ambience, in the right half of the frieze, Hippolytus is engaged in his favorite activity: the hunting. Riding his horse, he is about to throw his spear against a wild boar suddenly came out from the trees. One of his dogs has already bitten a leg of the beast. Hippolytus is accompanied by a man riding beside him, and by a woman dressed as an Amazon. This female character is “Virtus”, the goddess who personifies the value and the strength of the warrior.

Source: Zanker P. & Ewald BC., “Vivere con i Miti. L’iconografia dei sarcogagi Romani”

Marble sarcophagus

L. 211 cm.; H. 55 cm.

Early 3rd century AD

Florence, Galleria degli Uffizi

Copies of prints from beginning to middle of album of photos taken by Billy Crowle during trip to St Louis Exhibition . All undated and no descriptions.

"In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear. Although he was a Son, he learned obedience through what he suffered; and being made perfect he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek."

– Hebrews 5:7-10.

Today, the Thursday after Pentecost is the feast of Christ the Eternal High Priest.

This stained glass window of the Christ's Sacrifice presented in the Mass is from the so-called 'Charnel Cloister' of the church of Saint-Étienne-du-Mont in Paris.

Ajax seizing crouching Cassandra before the Palladion

(It looks like Ajax is fighting with the statue of Athena, so the two are almost head to head. Little Cassandra, on the other hand, is crouching on the ground in front of the statue. Ajax is described in antiquity as a giant.)

[570-560BCE]

Kylix Siana cup

London BM 1885,1213.11

Attributed to The C Painter

Made in: Attica (Greece)

Findspot: Dodecanese: Rhodes: Siana

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Interior, in a medallion with borders of dots and tongue-pattern: Ajax seizing Cassandra at the Palladion: Ajax to right, bearded, with high-crested helmet, white cuirass with incised lines, short purple chiton with chevron border, purple greaves, sword-belt and sheath, drawn sword in right hand, is about to slay Cassandra, whom he has seized with left hand. She crouches to left at the feet of the Palladion, her head being hidden behind it; she is nude, with left hand extended in supplication to Ajax. The goddess is represented standing to left, with long tresses, high-crested helmet, long diapered chiton with chevron border, spear brandished in right hand, shield painted purple with Gorgoneion in white, the features incised, eyes and tongue purple. Behind is a Bird-Siren to right looking back, with wings outspread, long hair and fillet. In the field are two lotus-buds. In the exergue, a row of lotus-buds.

Source: London BM

www.britishmuseum.org/collection/object/G_1885-1213-11

Hello from England! Our flight here was an hour faster than scheduled due to strong tail winds and security on the US side was a breeze. We picked up our rental car and only got a little lost near Pete's son's house, where we are staying with him, his wife, and their adorable son Rufus. Pete's other two offspring, daughter and son, have been coming by each day to hang out. Mostly we've been relaxing and eating and playing with Rufus, but yesterday we went in two cars and drove an hour to a little town with an abandoned girl's school I'd read about. The purpose of this trip is to visit family, but my daughter-in-law Louise is also a photographer and expressed interest in making her first foray into the abandoned, and then everyone else agreed to drop us off there so we could make an afternoon of it. We weren't in there for very long, but long enough to enjoy a few sessions of self-portraits. Here's one of them. :)

Tomorrow we are going to visit one of Pete's sister's and then one of his brother's (he is the youngest of 6), then Friday morning we head out to Chichester to another sister's. Sunday is the long drive up to Yorkshire to yet another brother's house for the remainder of our stay. This was probably the only day of 'me' photography on this trip. The rest will be pics of family and countryside I'm sure.

Louvre G152

Iloupersis (the fall of Troy), detail. Side B from an Attic red-figure kylix, ca. 490 BC. From Vulci.

Brygos (potter, signed) & Brygos Painter

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Sides A and B: Ilioupersis. The scenes on the two exterior sides of the cup, although compositionally self-contained, are linked by a figure of a fallen Trojan, holding his sword up and shielding himself from the attack of a Greek, under one handle. A palmette under the other handle marks beginning and end of the scene.

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Side A: On the left, a Greek (labelled Akamas) leads a Trojan female prisoner (labelled Polyxene) away to the left. He wears helmet, chitoniskos, himation, and greaves and carries a spear and shield with snake device. Polyxene is draped in Ionic chiton and himation, wears a stephane and earrings, and has a long pendant lock of hair.

In the center of the scene is the altar upon which Priam has taken refuge. The Trojan king sits on the altar, legs splayed, enveloped in Ionic chiton and himation, and holds his arms out in supplication to the Greek Neoptolemos, son of the fallen Achilles. Priam's hair and beard are rendered in added white, and his hair is tied with a fillet painted in added red. Neoptolemos wears the same armor as the other Greeks, and holds a round shield emblazoned with a lion device. His spear falls backwards as he attacks Priam with the corpse of Astyanax, Priam's grandson. The dead boy is shown with blonde hair. Behind the altar is a large tripod with three ring handles.

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While the figures and action are generally similar to those of other contemporary Ilioupersis representations, the names of the combatants are quite different (e.g. Naples 2422 by the Kleophrades Painter, Malibu 83.AE.362 by Onesimos). The Trojans are all unarmed, the Greeks armed with helmets, shields and other weapons; this too contrasts to other representations where both sides are armed.

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www.perseus.tufts.edu/hopper/artifact?name=Louvre+G+152&a...

Our English word “happiness” comes from the old Norse word “happ” — this is the same word from which we get our word “happen;” thus happiness is based on what happens to us. So the argument goes like this: if something good is happening, we are happy…if something bad is happening, we are sad. Though that is a fairly accurate understanding of the word “happiness,” that alone is not the only meaning of the word. The word “happy” can also be used to subjectively describe the believer’s joy (Prv 3:18; 29:18; Mt 5:3-12), which is not necessarily dependent upon what “happens” to him. Though some believers have insisted on applying “happy feelings” only to circumstances, and have objected to the use of the word “happy” when translating the beatitudes of Matt 5, that is not what Scripture teaches. Just because the derivation of the word “happy” in English has its orientation in “happ,” does not necessarily limit its usage as such, as any modern dictionary will attest. Scripture tells us that we can indeed be “happy” even in the midst of pain and suffering. Thus to insist that “spiritual joy” and “spiritual happiness” are not equivalents is to engage in meaningless contrarieties that only serve to confuse the reader. The Lord has blessed us with ability to feel & emote, and we honor Him when we appropriately exercise those emotions; it is good for believers to rejoice and be exceeding glad and happy at all times in the Lord (Lk 2:10-11; 6:23; Jn 8:56; Rom 10:15; Rev 19:7). Paul sets “rejoicing” and “being anxious” in juxtaposition to each other in order to contrast their differences (Phil 4:4, 6-7; Mt 6:25-34) — to be anxious is to be joyless. The believer can experience a deep abiding peace and joy in his life regardless of circumstances… he can experience elation that transcends his circumstances… and experience that which is highly pleasing and pleasant in the midst of difficulties and trials — all these emotions are “felt” experiences. When the believer experiences a joyful happiness, there is an absence of anxiety, tension and want in his soul; conversely, when the believer is in a “state of want,” that longing produces a disquieting unrest in his soul, so instead of being at peace and satisfied, he is anxious and restless. Happiness is one of the most misunderstood words in our vocabulary, yet we search for this intangible state our whole lives. If I only had this or that, if I met the right partner, have a big house, a new car, the job I’ve always wanted, then I would be happy. The ancient yoga and spiritual teachings stress that happiness is real only when we let go of seeking material and transient things and discover the lasting joy that is within. Every time we see a giggling baby or young child we’re reminded that we are all born with this natural and innate sense of happiness, that it is actually our birthright. We learn about suffering or unhappiness as we grow older, more externalized, and as circumstances change. We taught a workshop where a number of the participants had lost loved ones in the past years: One had lost her son to AIDS, another had lost her husband, son, and mother all within 12 months, and another’s partner had drowned. Others were dealing with specific illnesses or difficult issues in their lives. What really emerged for everyone was the awareness that their real happiness lies within themselves, that it’s not dependent on someone or something outside of them. They had lost what they had thought of as their source of happiness — a loved one or their health — and now had to look more deeply within themselves. It was a weekend of many “aha” moments!

Here are some of the ways our workshop participants discovered how to feel happy again: 1. Don’t take yourself too seriously. At times of hardship, such as loss or illness, it’s easy to lose your humor and even easier to get involved with the negative aspects of what is happening. Remembering not to take yourself too seriously brings a lightness and acceptance to the weight of circumstance around you. Don’t forget, angels can fly because they take themselves lightly! 2. Don’t identify with suffering, loss, or illness as being who you are. Many of our participants realized how they’d been identifying themselves as a cancer survivor/widow/recovering addict, or whatever it may be, but had not asked who they were without that label or identity. When you don’t identify with the negative issues, then who you really are has a chance to shine. 3. It’s OK to be you, just as you are, warts and all. You may think you’re imperfect, a mess, falling apart, hopeless, or unable to cope. But true perfection is really accepting your imperfections. It is accepting yourself, complete with all the things you like as well as the things you don’t like. In this way you’re not struggling with or rejecting yourself. Each one of is unique, a one-time offer, but we can’t know this if we are facing away from ourselves. 4. Make friends with yourself. Your relationship with yourself is the only one you have that lasts for the whole of your life, and you can be the greatest friend or the worst enemy to yourself. So it’s very important not to emotionally put down or beat yourself up. Just be kind.

5. Feel everything, whatever it may be. When you are suffering, it’s easy to want to deny or repress your feelings, as they get huge and overwhelming. But if you can really honor whatever you are feeling then it’ll bring you closer to the inner happiness beneath the suffering or grief. Acknowledging and making friends with your real feelings is the greatest gift. 6. Forgive yourself. Love yourself. Treasure yourself. These are big steps, but each one liberates the heart and sets you free. You need to forgive yourself for feeling angry, for getting upset, for all things you think you’ve done wrong. They are in the past and who you are now is not who you were then. You can take any guilt or shame by the hand, invite it in for tea, and open yourself to self-forgiveness. 7. Meditate. There is an overwhelming amount of research showing how meditation changes the circuits in the part of the brain associated with contentment and happiness and stimulates the “feel-good” factor. Meditating on love and kindness makes you much, much happier! And the only way to know this is to try it, so don’t hesitate. Can you connect with that place of inner happiness within yourself? Do leave us a comment. You can receive notice of our blogs by checking Become a Fan at the top.

www.huffingtonpost.com/ed-and-deb-shapiro/happiness-tips_...

I consider it as a great privilege to start this inspirational conference with a reflection on the Theology of Joy.

What is Joy?Let us begin by asking the question: What is Joy? After all that is the theme of this conference. Give Room for JOY. In other words, Let the Joy Grow – obviously in three

dimensions: towards God, within us and towards others.

Do we all have the same answer to this question: What is Joy?

Is it an idea, emotion, virtue, philosophy, ideal, or something else? There is no commonly agreed definition for it, yet still everyone seems to be selling happiness these days - drug dealers, pharmaceutical companies, Hollywood, Disney, toy

companies, and of course happiness-pedaling gurus.

As a quick survey I asked few of my friends this question: What is Joy? I got different answers – some very tangible and some not so tangible.A Hindu friend defined Joy as something we can sense through our five senses: sight (a

beautiful flower), hearing (a melodious music), taste (a Danish pastry), smell (a special perfume), and feeling (a feather touch).

He further added that Joy can be acquired or achieved through our spiritual discipline or efforts - citing YOGA as an example. In other words, he sees Joy as both sensual and

spiritual. Sri Krishna in a certain discourse in Bhagavad Gita says: Notions of heat and cold, pain and pleasure, are born only of the contact of the senses with their objects. They have a beginning and an end. They are not permanent in their nature. Bear them patiently. (Bhagavad Gita 2.14)

Sri Krishna further says: A person who is the same in pain and pleasure, whom these cannot disturb, he alone is able to attain immortality. (Bhagavad Gita 2.15) 2 A Muslim friend said this: Perfect happiness will only be available to us if we spend life everlasting in Paradise. It is only there that we will find total peace, tranquillity and security. It is only there that we will be free of the fear, anxiety and pain that are part of the human condition. However the guidelines provided by Islam allow us, imperfect humans, to seek happiness in this world. The key to being happy in this world and the next is seeking the pleasure of God, and worshipping Him.A young agnostic friend told me this:If you want happiness for an hour — take a nap.If you want happiness for a day — go fishing.If you want happiness for a year — inherit a fortune.If you want happiness for a lifetime — help someone else.A scholar- friend pointed out: In the fifth century, Boethius – a Roman Senator and

philosopher - could claim that "God is happiness itself". But by the middle of the 19th century, the formula was reversed to read "Happiness is God." Earthly happiness emerged

as the idol of idols, the central meaning in modern life, the source of human aspiration, thepurpose of existence. Materialism relocated God to the shopping mall.A Christian friend replied: I find Joy in Jesus.What do we make out of these responses? I felt that part of one’s joy could be lost if one gets too much into the realms of philosophy or psychology or theology of Joy. I liked that one-line response of my Christian friend: I find Joy in Jesus. This was one such moment when I profoundly thanked God for revealing true wisdom to ordinary folks.However, judging from the variety of answers I received, I felt the need to establish certain

contours of understanding, if at all possible, about what is Joy - before we go forward.Further, my survey-outcome highlighted the need for Christians to be pretty clear of what

they mean by Joy – based on what the Bible says. This is very important in a multi-religious society – to be clear of what one believes – amidst the cacophony of several philosophies,

ideologies, ideas and alternative spiritual movements.

Webster’s dictionary defines Joy as "a condition or feeling of high pleasure or delight;happiness or gladness."Other definitions which I came across include: 3 Joy is an emotion so deep and so lasting. Joy is a source or cause of keen pleasure or delight. Joy is an expression or display of glad feelings or festive gaiety. Joy is a state of extreme happiness. Is JOY different from HAPPINESS? Naturally a question then springs up in our mind: Is JOY different from HAPPINESS - two words we often use interchangeably? The answer is: Yes and No. Joy is something that lasts. Happiness is something that is temporary. Joy springs from within and is an internal experience. Happiness is caused by external circumstances or experiences. Joy brings with it a feeling of contentment and confidence which can take us through a storm in our life-journey. Happiness is not present when we are in the midst of a storm; it just vanishes. Happiness is a blurred emotion. It can mean different things to many people. Joy is a conscious commitment to be happy, to have a sense of gratitude and contentment despite life’s challenges. How does having a Positive Mental Attitude (PMA), pushed by today's motivational speakers, fit into real joy? Too many people try this kind of pop psychology with no foundation under it. It comes across as forced and artificial. A few leading televangelists preaching prosperity gospel come to my mind. To me, they all seem to project Joy as buyable/sellable commodity. Somebody once said that Joy is happiness with a much longer shelf life. But Joy is even more than that. Bible and Joy Let us now turn to the Bible and see: What the Bible says about JOY. 4 A search for the word JOY came up with 155 verses in King James Version. Another source reported that the word JOY appears 88 times in the Old Testament in 22 books; 57 times in the New Testament in 18 books. Certainly there is a lot of JOY in the Bible! There are 15 different Hebrew words and 8 Greek words to describe JOY - both as a noun and as a verb. This shows that Joy constitutes something that is tangible or concrete as well as intangible or abstract. In Hebrew - the original language of the Old Testament - several words for Joy, each with different shades of meaning, appear. Similar is the case in Greek – the original language of the New Testament. In both the Old and New Testaments, the words translated as "Joy" mean much the same as the English word: gladness, cheerfulness, calm delight. In the Old Testament Joy refers to a wide range of human experiences—from erotic love (Song of Solomon 1:4), to marriage (Proverbs 5:18), birth of children (Psalm113:9), gathering of the harvest, military victory (Isaiah 9:3), and drinking wine (Psalm 104:15). The Psalms express the joyous mood of believers as they encounter God. (Psalm 32:11 “Be glad in the Lord, and rejoice, O righteous, and shout for joy, all you upright in heart.”). Joy is a response to God's word (Psalm 119:14 “In the way of thy testimonies I delight as much as in all riches.”) In fact, Joy characterizes Israel's corporate worship life (Deuteronomy; 2 Chronicles 30:21a: “And the people of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness.”). How joyous our corporate worship is? Basic to the Old Testament understanding of Joy are God's Acts in history. Two such Acts are: Israel's deliverance from Egypt (Exodus 18:9-11) and Israel's return from the Babylonian exile (Jeremiah 31:1-19) to Jerusalem. In the Old Testament spiritual joys are expressed by the metaphors of feasting, marriage, victory in military endeavors, and successful financial undertakings. For example, the joy of the harvest is used to describe the believer's final victory over his adversaries (Psalm 126:5-6 5 “May those who sow in tears reap with shouts of Joy! He that goes forth weeping bearing the seed for sowing shall come home with shouts of Joy bringing his sheaves with him.”) We can hear the echoes of such metaphors in the Danish Hymns contained in Den Danske Salme Bog. In the New Testament Jesus himself joins the Joy of mundane events of daily life – for example the marriage at Cana. Do we picture a happy, laughing Jesus in our thoughts or reflections? Joy is associated with the nativity scene of the angels’ song (Luke 2:10 “For behold, I bring you good news of a great joy which will come to all the people”). The Magi, upon finding the infant Jesus, are overjoyed (Matthew 2:10). The birth of John the Baptist as the forerunner of the Messiah is an occasion of joy for his father and others (Luke 1:14 “And you will have joy and gladness.”). Luke's Gospel-narration is concluded with the disciples returning with great Joy from Bethany after Jesus' ascension. (Luke 24:52 “And they returned to Jerusalem with great joy.”) Heaven and Angels too rejoice in the New Testament at an unbeliever's conversion. Luke places three parables together in which God, in two instances with the angels, rejoices at the redemption - upon finding the lost sheep, the shepherd rejoices (Luke 15:3-7); the woman rejoices upon finding the lost coin (Luke 15:8-10) . The prodigal son's return brings rejoicing (Luke 15:11-32). Interestingly there is a subtle change in the usage of the word Joy from Acts 13 onwards. It gets tied with trials, suffering, persecution and the like. Why?I believe that a change had begun to take place in the church about this time. The first 20 years had passed, and now the apostles were dealing with a more mature body of believers – struggling with the application of Gospel teachings. The believers had started facing stark opposition and challenges – theological, political, economic and what not! But for these believers, trials and persecution are occasions for Joy (James 1:2 “Count it all joy, my brethren, when you meet various trials.”). Suffering brings Joy as believers are united with Christ in his suffering (1 Peter 4:13-14) Paul speaks of his Joy in the midst of affliction (2 Corinthians 7:4-16 “With all our affliction, I am overjoyed.”) 6 Joy becomes part of the faith (Philippians 1:25). God's kingdom is described as: righteousness, peace and Joy (Romans 14:17). Certainty of salvation is a cause for Joy, as the disciples are commanded to "rejoice that your names are written in heaven" (Luke 10:20). Surely the meaning of Joy takes in new dimensions and shades. Also, about this time, Apostle Paul emerges as the dominant figure. Paul mentions Joy as the second fruit of the Holy Spirit in his letter to the Galatians, along with eight other fruits. Galatians 5:22: (“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self- control.”) Joy is not something to be pursued; it is rather a result of the Christian life - a product. The church was coming increasingly under fire, and Christians were struggling to grow. We can suppose that Paul began to see and teach Joy in a different light – Joy as a character trait- tempered by fire! Christian Joy often comes tied with challenges and trials. What we have been witnessing in the Middle East and in some other parts of the world in recent times is a stark reminder to this fact. How do those brothers and sisters continue to sing and worship the Lord without losing their Faith and Joy? It clearly shows that Joy in Christian theology is different from superficial, external happiness. Let me narrate a particular case - where the involved persons have literally challenged my own concept of Joy through their life-example. Peter says: “Beloved, do not be surprised at the fiery ordeal which comes upon you to prove you, as though something strange were happening to you. But rejoice in so far as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed.” (I Peter4:12-13) Count your trials as joy. James 1:2-3 says, "Knowing that the testing of your faith [through trials] produces patience." God's testing process has the goal or aim of purging us of all impurity, to make us "perfect and complete, lacking nothing" (verse 4). The word Gospel literally means good news. Jesus encouraged us to think of the future as a time of Joy, so that it sustains us now when times are difficult. 7 I see three categories or groups of people gathered here today: those who are natural citizens of Denmark - born and brought up here; those who came to Denmark of their own choice; and those who came here due to circumstances beyond their control. All of us however enjoy the Joy of Christ because of this particular theology: Trials and tribulations are integral part of Christian life! It is part of our Faith. It is part of our DNA. Christian joy is not the seeking of pleasure: quite the opposite. It is a curious paradox of life that the more we seek to be happy the more miserable we become. A famous writer (Eric Hoffer) once said: “The search for happiness is one of the chief sources of unhappiness.” Joy is God’s gift. It is not something to be pursued. As mentioned earlier, Jesus said to his followers: “Rejoice that your names are written in heaven." (Luke 10:20) Joy is about getting this into perspective, not how wide our grin is! The Christian has the promise of Jesus that the best is yet to come. We can be joyful in spite of circumstances. As we read the Bible, we will find this theme again and again. Christian Joy exists in spite of circumstances. Christians should be able to display their inner JOY at all three Houses of Worship: Church, Home and Work-Station.Let us encourage each other to be truly Joyful – driven by our Faith, Hope, Love, Contentment and Gratitude – in spite of circumstances. The five pillars of Joy! We are familiar with the first three pillars coming from what Apostle Paul wrote in 1 Corinthians 13:13, “So faith, hope and love abide.” Regarding the fourth pillar contentment, not everyone is truly content with his or her life. Often we are unsatisfied and seek more for what we don't have and who we are. Through scripture however, we are commanded to be content with all we have in life. As we practice the discipline of gratitude instead of complaining, grumbling, or forgetting God's goodness, we will experience His peace, be filled with His joy, and grow in faith and hope. All these five pillars - Faith, Hope, Love, Contentment and Gratitude – are borne out of God’s grace, and even though we don’t deserve. They are the five gifts of grace.I would encourage you to look at JOY as a fruit - made up of five tastes or colors: Faith,Hope, Love, Contentment and Gratitude 8 Let me now read out two scripture portions for you – one from the OT and the other from the NT – as part of this inspirational talk. Habakkuk 3:17-19. (Explain background.) “Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the LORD, I will be joyful in God my Savior. The Sovereign LORD is my strength; he makes my feet like the feet of a deer, he enables me to go on the heights.”Here is what St. Paul says in 2 Corinthians 6:4 -10 (Explain background). “Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; in beatings, imprisonments and riots; in hard work, sleepless nights and hunger; in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left; through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything”. Do these two scripture-portions resonate in any manner with our own life-journeys? If yes, REJOICE. Because in these two verses I see the gist of Christian Theology of Joy – a theology that encompasses Faith, Hope, Love, Gratitude and Contentment.When we have the Joy of the Lord, we will know it and so will others. In addition to being joyful, we should let others have their Joy. Christian Joy is contagious. Do we see some role-models - at our homes, communities, cities and villages My wife and I have met quite a few JOYFUL Christians here in Denmark. They have truly inspired us. Where Joy cannot be found? Men have pursued joy in every avenue imaginable. Some have successfully found it while others have not. Perhaps it would be easier to describe where joy cannot be found:Not in Unbelief -- Voltaire was a non-believer of the most pronounced type. He wrote: "Iwish I had never been born."Not in Pleasure -- Lord Byron lived a life of pleasure if anyone did. He wrote: "The worm, the canker, and grief are mine alone." 9 Not in Money -- Jay Gould, the American millionaire, had plenty of that. When dying, he said: "I suppose I am the most miserable man on earth." Not in Position and Fame -- Lord Beaconsfield enjoyed more than his share of both. He wrote: "Youth is a mistake; manhood a struggle; old age a regret."

www.tvaerkulturelt-center.dk/index.php/docman-dokumenter/...

Introduction — The pursuit of happiness has probably reached its peak in our twentieth century world. Americans don’t stand alone in this pursuit, because it is an innate drive found in every man’s nature. Everyone wants to be happy and seeks it in varying ways and with varying degrees of intensity. Some seek it through pleasure, others through enter-tainment, possessions, work, position, education, and success; still others seek it in athletic endeavors, hobbies, travel, fashion, physical beauty, wealth, status, bigger homes, boats, planes, and vacation homes, as well as alcohol, food and drugs. King Solomon conducted a series of experiments in a quest to get the most and best out of life — his experiments not only included most of those things listed above, but also laughter, the finest wines, wisdom, and building projects that were the envy of the world… he built houses for himself, planted vineyard and gardens, built waterpools, acquired male and female servants, male and female singers and musicians, herds and flocks that were unparalleled, silver and gold and valuable treasures… said Solomon, “I became great and excelled more than all who were before me in Jerusalem… whatever my eyes desired I did not keep from them… I did not withhold my heart from any pleasure…. Then I looked on all the works that my hands had done… and found it to be nothing but vanity and a striving after wind” (Ecc 2:1-12). Therefore, said Solomon, “I completely despaired of all the labor in which I had toiled under the sun… it was all vanity” (Ecc 2:20-25). Solomon admitted that his quest rewarded him with a degree of joy, yet he still found that it did not satisfy him. Most people think they would have had an endless amount of joy were they as blessed as Solomon was… but Solomon concluded that it is God who determines whether or not we experience joy (Ecc 2:26). The experiences of men the world over tell us that no matter how secure and wonderful their sources of joy may be, human joy does not last long.

On the other hand, when we follow God’s prescription, He feeds us in such a way that we experience real joy and satisfaction. God makes it very clear in Scripture that real joy lies in the quality of our relationship with Him; therefore, can we actually be so foolish so as to think that we can somehow produce it ourselves? One thing is certain: dwelling on ourselves and our wants will never produce true joy — rather than being obsessed with ourselves we must become obsessed with Christ; if we do, we will immerse ourselves in His Word, and seek to know Him more intimately “and our joy will be made full” (Jn 15:1-11). It is only through God’s Spirit that we can experience true joy (Ps 15:11-12; Gal 5:22; 1 Th 1:6); it cannot be accomplished apart from God (2 Cor 12:10; 13:4). The harder we try to be joyful through our own efforts, the more miserable we will become. Rest in the Lord’s arms (Mt 11:28-30) and seek His face through prayer and Scripture. Writes the apostle Paul: “May the God of hope fill you with all joy and peace as you trust in Him, so that you may overflow with hope by the power of the Holy Spirit” (Rom 15:13).

The psalmist David wrote these encouraging words: “Thou will make known to me the path of life; in Thy presence is fulness of joy; in Thy right hand there are pleasures forever” (Ps 16:11). The Bible is clear that the only place we can find true joy is in God’s presence. Faith is a necessary requisite for experiencing joy and pleasing God (Heb 11:6; Jam1:2-4), and without joy we don’t have the faith to conquer the problems we face in life. The night before Jesus went to the cross He taught His disciples how important it was for them to “abide in Him;” that only when they were experiencing “intimacy with Him” would they be able to bear fruit — “apart from Me you can do nothing.” He went on to tell them that He had spoken these things to them“that His joy might be in them, and that their joy might be made full” (Jn 15:11). Writes David, “Taste and see that the Lord is good; how blessed is the man who takes refuge in Him. For to those who fear Him, there is no want” (Ps 34:8-9). When we lack joy, the heart is discontented, anxious, and unhappy… so a lack of joy leads to a lack of peace; and obviously where there is no peace, there is no joy.There is nothing like knowing that our joy remains full even when we have been rendered empty of all that we had thought we needed to sustain our happiness. Sadly, it is true that most Christians fail to experience joy when times become difficult — generally they get so caught up in the issues of life that they forget to “rejoice in the Lord,” or they question how it is even possible when life gets so discouraging, depressing and frustrating. To experience the secret of joy one must carefully reflect on the path of joy as it is outlined in Scripture. Twice in Philippians 4:4 Paul gives this command: “Rejoice in the Lord always; again, I say rejoice.” Just because God’s Spirit dwells within us does not mean that we will necessarily experience joy— we must make a choice to let Christ be our joy. When we falter in our faith, we try to manufacture our own joy, and that is simply not possible, because God is its author. Only when we find our happiness in the person of Christ can we experience true joy. Jesus said to His disciples, “These things I have spoken to you so that My joy may be in you, and that your joy may be made full” (Jn 15:11). Here Jesus reminds us that we will not have fullness of joy unless we abide in Him, and that involves keeping His commands and putting our full trust and confi-dence in Him. Obedience to God is central to experiencing the joy of God — if we do not follow His will and live according to His Word, we will not experience joy. The darkest times of life for most believers are times of disobedience because there is a lack of joy in their lives even in the midst of positive circumstances. The most joyful times in life can actually be when we triumph in faith during the most difficult and oppressive times. If we want to experience the “supernatural joy life,” then we must walk in obedience, resting in God all the while. When we put our confidence in God and choose to have His joy, we will experience that unspeakably wonderful “gift of the Spirit” – JOY. His joy can be experienced at this very moment in your life – regardless of circumstances – if you will walk in faith and obedience (again, more on that later).

It was the prophet Nehemiah who said, “The joy of the Lord is your strength” (Neh 8:10). To appre-ciate what this means we must understand the context in which these words were stated. The Israelites had just returned from Babylon after having spent seventy years in exile… under the leadership of Ezra and Nehemiah the Jewish people rebuilt Jerusalem’s ruined walls, and now they set their sights on re-establishing the temple and restoring the nation. Though they were no longer being held captive in Babylon, “they were still slaves to those who were governing the land God had given to them” (Neh 9:36). The Jewish remnant who returned to Jerusalem from Babylon, in large part were ignorant of their spirit-ual heritage due to their captivity; furthermore they had forgotten their native language; and above all, they had lived in sin and had forgotten God. Nehemiah called a “special meeting” in the middle of the city — altogether about 50,000 people attended. Ezra the priest was asked to read the book of the Law of Moses to the assembly — he read it aloud from daybreak until noon, and the Word of God spoke in a profound way to the hearts of the people, and for the first time they were made aware of their sinful-ness before God. The people learned that Jeremiah had prophesied the very destruction that they had suffered, yet in the same breath Jeremiah gave them a promise that their mourning would turn to a morning of joy — God would bring them back to their land seventy years later. Ezra read, “Behold,” says the Lord, “I will gather My people from the remote parts of the earth… a great company shall return here… they shall come with weeping, and with supplications will I lead them… for I am a father to Israel” (Jer 31:8-9). The people experienced the relevancy of the message — they were made aware of the connection between the sins of their own hearts and their distressful situation, and they saw that their slavery was the result of their own sin. As they stood there mourning over their sins, they understood the message of salvation… it was not a message of “I told you so” or “you should have known better” or “look what a mess you have made of your lives”… instead they are told to “Go and enjoy choice food and drinks, for this day is sacred to the Lord. Do not grieve, for the joy of the Lord is your strength!” “Then all the people went away to eat and drink and celebrate with great joy, because they now under-stood the words that had been made known to them” (Neh 8:9-12). This day was sacred to the Lord — it was the joy of the Lord that made this such a sacred day… God had deliberately led them to this moment in time… it wasn’t a day of good fortune or good luck… it was the joyful day of the Lord! The people were told “not to grieve” — “God’s anger is but for a moment; whereas His favor lasts a life-time” (Ps 30:4-5). When the Word of God was opened and read to them, the people began to understand themselves and the need to change their minds about the way they were living. And like them, if we listen, it will also bring us to a “mourning of joy.” When we set our hearts to obey God’sWord, the Lord Himself causes us to rejoice — “God had made them rejoice with great joy” (Neh 12:43). On the eighth day according to the Law there was an assembly of all the people… they gathered together for a great day of national confession… with fasting and mourning, they listened to the reading of the Law for three hours… and then for three more hours they confessed their sins and those of their fathers and worshipped the LORD their God (Neh 9:1-3). The people responded to the reading of the Law thus: “Because of our sins… we are in great distress” (Neh 9:37). Their confession was accompanied by great remorse… they understood their terrible condition as they journeyed back to God… but more importantly, they understood God’s joyous message of salvation, and at that they burst out in praise! Then said Nehemiah to the people, “This day is holy to the Lord your God… do not mourn or weep… rather, go eat and drink…. DO NOT GRIEVE, FOR THE JOY OF THE LORD IS YOUR STRENGTH!” (Neh 8:9-10). NOTE CAREFULLY it is “the Lord’s joy” that is our strength… it “the Lord’s joy” that gives us reason to rejoice… it is “the Lord’s joy” that fills us with hope. It is God's happiness that is our strength!!! It is not anything that we have done that is our hope, joy or strength! Furthermore, it is not God’s anger, wrath or holiness that is our strength! IT IS “GOD’S JOY” THAT IS OUR STRENGTH!! NOT OUR JOY!! GOD’S JOY!! IT IS THE “LORD’S JOYOUS WISH” TO SAVE US FROM OUR SINS — AND THAT IS OUR STRENGTH and ENERGY and VITALITY! It is GOD’S JOY to stand us back up on our feet and strengthen our feeble legs & wobbly knees so that we might discover that HIS JOY IS OUR STRENGTH! It is the “joy of the Lord” that remains our strength today! REMEMBER, IT IS “GOD’S JOY” TO SAVE YOU!!! His faithfulness continues throughout all generations! Our response should be to commit our lives to Him for joyfully wanting to save us! It is incredible to realize that no matter how bad things get for us, GOD’S JOY will forever be our hope and strength! James clearly has victory over trials in mind, not mere acceptance of one’s trials. It is “joy” that gives us the strength to fight and overcome our trials. Joy gives us the strength to “fight the good fight of faith” (1 Tim 6:12). Spiritual joy has a way of infusing strength into our being! If you are tired of fighting the battle it is because your problems seem too much for you — you have lost your joy, and have rightly concluded that the fight is too great for you. Paul said, “Rejoice in the Lord always!” (Phil 4:4). You are to always rejoice in the Lord — you can’t live off of the joy you had yesterday or last week — that joy will not give you strength today. Joy can only give you strength in the moment… it can only give you strength when you possess it. The time to rejoice is always “now” — if you don’t rejoice, you will lose the strength to fight. I love this verse in Habakkak — “Though the fig tree does not bud and there are no grapes on the vines, though the olive crops fail and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, YET I WILL REJOICE IN THE LORD; I will be joyful in God my Savior” (Hab 3:17-18). He is going to REJOICE because “the God of his salvation is his strength; He makes his feet like the feet of a deer, and enables him to walk on high places” (Hab 3:19). Habakkuk had no intention of staying defeated. The difference between the person who is defeated and the person who is victorious is his attitude toward God. An attitude of gratitude is what made the difference in the prophet’s life. Even though nothing good was happening in his life – no fruit, no crops, no sheep, no cattle – yet he rejoiced! Though our lives are filled with trials, we are also to rejoice! Regardless of our circumstances, we can rejoice! Reflect upon the words of the prophetic Isaiah: “Behold, God is my salvation, I will trust and not be afraid; for the Lord God is my strength and song, and He has become my salvation. Therefore I will joyously draw water from the springs of salvation” (Is 12:2-3). Notice what this Scripture says: “with joy you will draw water from the springs of salvation.” It is joy that keeps you strong and enables you to draw from the springs of salvation. Our English word “happiness” comes from the old Norse word “happ” — this is the same word from which we get our word “happen;” thus happiness is based on what happens to us. So the argument goes like this: if something good is happening, we are happy…if something bad is happening, we are sad. Though that is a fairly accurate understanding of the word “happiness,” that alone is not the only meaning of the word. The word “happy” can also be used to subjectively describe the believer’s joy (Prv 3:18; 29:18; Mt 5:3-12), which is not necessarily dependent upon what “happens” to him. Though some believers have insisted on applying “happy feelings” only to circumstances, and have objected to the use of the word “happy” when translating the beatitudes of Matt 5, that is not what Scripture teaches. Just because the derivation of the word “happy” in English has its orientation in “happ,” does not necessarily limit its usage as such, as any modern dictionary will attest. Scripture tells us that we can indeed be “happy” even in the midst of pain and suffering. Thus to insist that “spiritual joy” and “spiritual happiness” are not equivalents is to engage in meaningless contrarieties that only serve to confuse the reader. — to be anxious is to be joyless. The believer can experience a deep abiding peace and joy in his life regardless of circumstances… he can experience elation that transcends his circumstances… and experience that which is highly pleasing and pleasant in the midst of difficulties and trials — all these emotions are “felt” experiences. When the believer experiences a joyful happiness, there is an absence of anxiety, tension and want in his soul; conversely, when the believer is in a “state of want,” that longing produces a disquieting unrest in his soul, so instead of being at peace and satisfied, he is anxious and restless.

www.thetransformedsoul.com/additional-studies/spiritual-l...

"Remember, O most gracious Virgin of Guadalupe,

that in your apparitions on Mount Tepeyac

you promised to show pity and compassion to all who,

loving and trusting you,

seek your help and protection.

Accordingly, listen now to our supplications

and grant us consolation and relief.

We are full of hope that,

relying on your help,

nothing can trouble or affect us.

As you have remained with us through your admirable image,

so now obtain for us the graces we need.

Amen."

Today, 12 December, is the feast of Our Lady of Guadalupe. This painting of the sacred tilma and the apparitions of Our Lady to St Juan Diego is at the Carmel Mission Basilica.

See also: www.albelli.nl/onlinefotoboek-bekijken/66948188-f350-4898...

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Latona, mother of Apollo and Diana and mistress of Jupiter, was forced to flee owing to the jealousy of her rival Juno. One day, after arriving in present-day Turkey, she approached a pool in a marsh to drink the water. Local peasants prevented her and in her fury she laid a curse on them which changed them into frogs. It was this episode, recounted by Ovid in the Book VI of his Metamorphoses, which inspired the Latona fountain.

​The rivalry between Latona and Juno

Latona, known as Leto in Greek mythology, was the daughter of the Titan couple Coeus and Phoebe. She became the mistress of Jupiter and conceived two children by him, Diana and Apollo.

When she discovered this pregnancy, Juno, Jupiter’s wife, was filled with fury. She decreed exile from the universe for her rival, forbidding any land from accepting her to give birth there. Condemned to perpetual flight, Latona began an endless wandering across the Earth, before managing to find a temporary refuge on the island of Delos where she gave birth to Apollo and Diana.

Her two twins had hardly seen the light of day when Latona had to flee once again to escape from the fury of Juno. Her wanderings took her to the border of Lycia, and it was here that the episode occurred which is illustrated in the garden of Versailles.

During her wanderings, Latona one day reached Lycia, a region in Asia Minor located in present-day southern Turkey. Exhausted and parched, she decided to halt and saw down in a valley a pond around which peasants were busy gathering rushes and algae. Attracted by its clear water, she went to drink from it. But the peasants objected and forbade her from drinking from the pond. Surprised, Latona tried to appease then by saying:

“Why do you forbid me this water? Water belongs to everyone. Good and wise nature made for all of us the air, the light and the waters. I only want to use what is every person’s right but here I have to beg you for it as if it was a favour. I do not intend to wash my exhausted body but only to quench my thirst. My mouth is dry and I can hardly talk. This water will be like nectar for me; let me drink it and I will owe you my life. Oh! Let yourselves be moved by these two children at my breast who reach out their feeble arms to you.”

Unmoved by these supplications, the peasants persisted in their refusal. They ordered Latona to leave the place and, to make sure she could not drink, they rushed into the pond where they trampled on the bed with their feet and churned up the water with their arms, so that the pond water was soon filthy with mud.

Enraged, Latona forgot her thirst, raised her hands to the sky and cried out: “May you live forever in the slime of your pond!” Her curse took effect immediately and the metamorphosis began.

As if driven mad, all the peasants dived into the pool, emerged and dived in again, swimming to the bottom and back up to the surface, showing their heads above the water before disappearing under it again. They continued to shout abuse at Latona and even under the water their insults could still be heard. But already their voices had changed, their throats swelled and their mouths widened, their heads shrunk into their shoulders, their backs turned green and their bellies grew round and white. After becoming frogs, the peasants of Lycia were to live forever like this in the slime of their pond, fulfilling the curse of Latona.

La Rogativa is a famous bronze statue located in the Plazuela de la Rogativa on Caleta de las Monjas near La Puerta de San Juan. Rogativa is a Spanish word derived from the verb “rogar” meaning to plea or to supplicate. A Rogativa is a large procession of people making a plea to God for help.

British troups, led by Sir Abercrombie, took control of the city by naval blockade on April 30, 1797. The desperate governor of San Juan ordered a “rogativa.” The women, led by the bishop, marched through the streets that night. They started at the Cathedral. They sang hymns, carried torches and bells, and prayed for their city’s deliverance. The British mistook the sights and sounds as evidence of the arrival of reinforcements. Considering themselves to be outnumbered, Abercrombie’s fleet abandoned the city promptly.

There are four bronze statues commemorating this event in Plazuela de la Rogativa. This group of statues pays tribute to the efforts of the townspeople and their Bishop.

Lindsay Daen of New Zealand completed the statue in 1971. It stands 12-feet high in front of an old sentry box and a beautiful view of San Juan Bay.

You can see more of Lindsay's work here: www.lindsaydaen.com/

An Egyptian vendor selling mangos grown near the Nile .

( Some of my old shots taken 2009 )

I was really glad we made it to visit Egypt in 2009 ,not this time .

Israel is on my list but anytime things will break out so bad out there . For those looking at prophetic events and signs Psalm 83 war is very close to happen soon .Israel will have amount of damage but never will this country be annihilated ,never never never ! In fact great scale of disasters befall to those who are on arms against Israel and the countries trying to divide Jerusalem. I have sympathy for Palestenians ,but I would not go beyond the will of God .God will settle differences but never divide God's covenant land .Friends , it's a hard truth the US is brokering for division of Israel for peace through Obama .It wouldn't achieve peace . You believe this or not .Myself will abide what the Biblical texts said . I do hope Britain will continually abstain or stand strong for the " No " vote for the division of Jerusalem .Look at those countries in EU giving their " yes " votes .....

God's word unto Abram:

Genesis 12:2-3

“I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all people on the earth will be blessed through you.”

Zechariah 12 :9-10

9 And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.

10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

For countries who seek division of Jerusalem ,they are right on the path against God !!!

Make no mistake ,Almighty God isn't a mythical entity .He is a living righteous God ,slow to anger and full of mercy but He also make judgements befall on those standing against His will .The worst thing ignorance can do is divide God's land. Nobody can't mock God forever .

These judgements are coming my friends.

The Judaic Jews in Israel rejected Jesus big time ever since but will come the time they will realize whom they rejected and will accept Him .That's the time when trouble comes truly around Israel .

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Some articles I've randomly come across the past days :

* Muslim Brotherhood and the killing and persecution of Christians in Egypt ~ Isaiah 19 speaks of Egypt given in to a tyrant ruler .

* ‘Destroy the idols,’ Egyptian jihadist calls for removal of Sphinx, Pyramids Then tourism will die out .

* Muslim Brotherhood has 'started crucifying opponents of new President', claims website

* Egypt’s river dries up as Burundi joins Nile Basin Initiati Egyptian Nile to dry up is a prophecy coming ( Isaiah 19 )

* Twelve EU countries likely to back Palestine's UN bid The Bible speaks Jerusalem will be divided but the wrath of God will come upon them that divide the His land ,be afraid ,be very afraid !!! Who can stand against the God of Zion ?

La Rogativa sculpture by Lindsay Daen

In Spanish, the word, “rogativa” means “supplication or prayer”. One of the enduring legends of the 1797 British siege of San Juan is that of La Rogativa: that divine intervention led to the British abandonment of the attack following a religious procession of the women of San Juan, praying for the salvation of their city. The legend itself describes a prayer procession led by the Bishop held in honor of Saint Catherine and Saint Ursula and her eleven thousand virgin handmaidens.

This legend is commemorated today with four bronze statues grouped together in the Plazuela de la Rogativa (Rogativa Plaza) in Old San Juan, which pay tribute to the Bishop and townswomen who participated in the procession.

1 Timothy 2:1-8

1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time. 7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity. 8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

La Rogativa is a famous bronze statue located at the Plazuela de la Rogativa in Caleta de las Monjas and very near La Puerta de San Juan. Rogativa is a Spanish word that derives from the verb “rogar” meaning to plea or supplicate. According to historians, British troupes led by Sir Abercrombie took control of the city through a naval blockage on April 30, 1797. The San Juan governor, desperate, ordered a “rogativa” (large marching procession-type plea to God). The women of the city, along with the bishop, paraded through the streets at night starting at the Cathedral singing hymns, carrying torches, bells, and praying for their city to be saved. The British mistook the sights and sounds of that night as evidence that reinforcements that outnumbered them had arrived to protect San Juan. This led Abercrombie’s fleet to abandon the city promptly.

Today, there are four bronze statues commemorating this event. These statues are grouped together in Old San Juan in what is called the Plazuela de la Rogativa as they pay tribute to the efforts of the townspeople and their Bishop leader.

Copied from: www.touroldsanjuan.com/the-legend-of-la-rogativa/

Apotheose of Herakles [570-560BCE]

Kylix Siana cup

London BM 1885,1213.11

Attributed to The C Painter

Made in: Attica (Greece)

Findspot: Dodecanese: Rhodes: Siana

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Exterior: Two friezes with ivy-wreath above, and borders of tongue-pattern and dots below:

(a) Apotheosis of Heracles: On the left is Zeus seated on a throne to right, bearded, with long tresses, fillet, long white chiton with incised lines forming a lozenge-pattern and border of the same, richly diapered himation with maeander border, in left hand thunderbolt, sandals on feet, which rest on a footstool. The throne is richly inlaid, with two horizontal rails each side, between which are volutes, the back ending in a snake with head turned back; at the end of the upper rail on the right side is a large lotus-bud. Behind Zeus is Hera similarly seated, with earrings, necklace, long purple chiton, with borders of wavy and chevron patterns, the middle part diapered, and purple himation, drawn over her head, which she raises with left hand, sandals on her feet, which rest on a footstool. Her throne is similar to that of Zeus; at the back is a spiral instead of the snake. Before her on a footstool stands Hebe to left, with long hair tied in a club, fillet, long diapered chiton tied at the waist, with lozenge border and purple diploidion, right hand extended as if supplicating Hera. Before Zeus advance Hermes and Athene leading up Heracles; Hermes is bearded, with long tresses, short white chiton with lozenge border, richly embroidered, purple chlamys with wavy border, petasos, endromides with the usual tags behind as well as before, caduceus in left hand, right extended. Athena has long hair, high-crested helmet, long diapered chiton with chevron border, aegis with snakes projecting on both sides, shield painted purple with Gorgoneion in white, as in the inside design. Heracles has a chiton as Hermes, over which is the lion's skin drawn over his head and tied on his breast, right hand extended; he is followed by Artemis, with long hair tied back, curls in front, fillet with zigzags, long diapered chiton with lozenge border, tied at the waist, and purple diploidion, in right hand two arrows, in left her bow; and Ares, with high-crested helmet, short purple chiton with lozenge border, over which is a skin, sword-belt and kibisis (sack) slung round shoulder, and endromides, right hand extended.

Source: London BM

www.britishmuseum.org/collection/object/G_1885-1213-11

Spring daisies reach up in supplication.