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“Então, de repente, sem pretender, respirou fundo e pensou que era bom viver. Mesmo que as partidas doessem, e que a cada dia fosse necessário adotar uma nova maneira de agir e de pensar, descobrindo-a inútil no dia seguinte - mesmo assim era bom viver. Não era fácil, nem agradável. Mas ainda assim era bom. Tinha quase certeza.”
— Caio Fernando Abreu.
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Título :: Title :: Titre ::: Fecha (Date): Diciembre Azul :: Blue December :: Bleu Décembre ::: 2012/12/23 11:20
(Es). Historia: Valdorria. León. España. De esta serie es también la escena de: El Viejo y el Perro y una de Fray en lo alto de una loma con un ambiente de niebla ligera. Están hechas en Valdorria, un lugar que tiene casa rural y en el que merece la pena pasar unos días por esta zona donde Pérez Reverte hizo nacer a El Capitán Alatriste. Por estas zonas del Alto Curueño estuvo Viggo Mortensen una temporada tomando contacto con el carácter reservado y leal del Leonés de Montaña. Ese Alto Curueño que Julio Llamazares llamó "El Río del Olvido". Nunca os arrepentiréis de venir a olvidar en estos valles olvidados. Visitad: www.elriodelolvido.com/index.htm. Ese día comenzó soleado. La ruta parecía que iba a ser con un cielo claro y una luz aceptable para algunos detalles. Pero con el tiempo se puso mejor, de pronto vino la niebla y empezó a tornarse en un ambiente excelente para fotografiar. Había motivos por todos los lugares en los que mirases ya que la niebla permitía ver unos 50 o 60 metros. No todo el mundo está cómodo con la niebla, alguno de los compañeros ya quería dar la vuelta no fuera a ser que no supiéramos volver. Es una zona montañosa pero seguir el sendero de vuelta no tiene demasiada complicación, así que seguimos hasta que nos hizo dar la vuelta el reloj.
Toma: Durante casi todo el camino hay árboles a los lados, pero en este recodo aparecía en escena uno sólo. La densidad ligera de la niebla permitía verlo con parte del relieve que tenía al fondo. Encuadré con cierta aproximación a las reglas e hice una ligera subexposición para obtener más silueta que posible detalle. La verdad es que podría haberlo hecho con el post-procesado, pero prefería hacerlo en ese momento para observar luego los resultados.
Tratamiento: Con Aperture. Original en JPG. Con el formato cuadrado aún apliqué más correctamente la regla de los tercios. El resto del paisaje me pareció que no tenía interés el incluirlo, con lo que descarté el formato panorámico. Luego aumento la definición para tener más detallado el árbol. Con incremento del punto negro consigo que la densidad de los objetos sea un poco mayor, pero no puedo aplicarlo mucho porque se produce un oscurecimiento general de la escena, perdiendo el intenso color azul del ambiente. Con el histograma intento también dar más densidad a las zonas oscuras sin afectar al resto.
¡Eso es todo amigos!
(En). The History: Valdorria. León. Spain. This series is also the scene: The Old Man and the Dog and Fray on top of a hill with an atmosphere of light fog. They are made at Valdorria, a place that has rural hotel and wherein worth spending a few days in this area that Pérez Reverte gave birth to Captain Alatriste. For these areas of Alto (Upper) Curueño was Viggo Mortensen season making contact with the quiet and loyal character "Leonés Mountain". That Alto Curueño Julio Llamazares called "The River of Forgetfulness". Never repent of coming to forget these forgotten valleys. Visist: www.elriodelolvido.com/index.htm.
Taking up: That day started sunny. The route looked to be with a clear sky and a light acceptable for some details. But eventually I got better, suddenly the fog came and began to develop into an excellent environment to photograph. There were reasons for all the places you looked since the fog allowed to see about 50 or 60 meters. Not everyone is comfortable with the fog, one of the companions and wanted to turn out not to be that we did not know back. It is a mountainous area but follow the path back is not too complicated, so we continued until the clock made us turn around.
Treatment: With Aperture. Original in JPG. With the square format still more correctly applied the rule of thirds. The rest of the landscape seemed to me I had no interest include it, which dismissed the widescreen. Then increase the definition for more detailed tree. With increasing black point I get the density of objects is a little older, but I can not apply it because a general darkening of the scene occurs, losing the intense blue of the environment. With the histogram attempt also give more density to dark areas without affecting the rest.
That's all folks !!
(Fr). Histoire: Valdorria. León. Espagne. Cette série est aussi la scène: Le vieil homme et le chien et Fray au sommet d'une colline avec une atmosphère de brume. Ils sont faits Valdorria, un endroit qui a chalet et dans lequel la peine de dépenser quelques jours dans cette zone que Pérez Reverte a donné naissance au Capitaine Alatriste. Pour ces régions de la Alto (Haute) Curueño était Viggo Mortensen en contact avec le caractère calme et fidèle "Leonés Montagne". Ce Alto Curueño Julio Llamazares appelé "Le fleuve de l'oubli". Repentira jamais de venir à oublier ces vallées oubliées. Visist: www.elriodelolvido.com/index.htm.
Prendre: Ce jour-là a commencé ensoleillée. La route semblait être avec un ciel clair et une lumière acceptable pour certains détails. Mais finalement je ai eu mieux, tout d'un coup le brouillard est venu et a commencé à développer dans un excellent environnement pour photographier. Il y avait des raisons de tous les endroits que vous avez consultées depuis le brouillard autorisé à voir environ 50 ou 60 mètres. Pas tout le monde est à l'aise avec le brouillard, l'un des compagnons et voulait se avèrent ne pas être que nous ne savions pas. Ce est une région montagneuse, mais suivre le chemin est de retour pas trop compliqué, donc nous avons continué jusqu'à ce que l'horloge nous a fait demi-tour.
Traitement: Avec Aperture. Originale en JPG. Avec le format carré encore plus correctement appliqué la règle des tiers. Le reste du paysage me semblait que je ne avais aucun intérêt inclure, qui a rejeté l'écran large. Puis augmentez la définition de l'arbre plus détaillée. Avec l'augmentation de Black Point je reçois la densité des objets est un peu plus vieux, mais je ne peux pas l'appliquer parce un assombrissement général de la scène se passe, perdre le bleu intense de l'environnement. Avec la tentative d'histogramme aussi donner plus de densité aux zones sombres sans affecter le reste.
Voilà, c'est tout!
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To my brothers & sisters in Kaherah,
"The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers.'' (49:10)
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَى أَن يَكُونُواْ خَيْراً مِّنْهُمْ وَلاَ نِسَآءٌ مِّن نِّسَآءٍ عَسَى أَن يَكُنَّ خَيْراً مِّنْهُنَّ وَلاَ تَلْمِزُواْ أَنفُسَكُمْ وَلاَ تَنَابَزُواْ بِالاٌّلْقَـبِ بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الايمَانِ وَمَن لَّمْ يَتُبْ فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ
11. O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame yourselves, nor insult one another by nicknames. Evil is the name of wickedness after faith. And whosoever does not repent, then such are indeed wrongdoers.
There is nothing we can't
solve properly & peacefully.
We just need a good souls
to solve things.
We just need to
Find it...
JIWA
" - Escucha, hay veces en que la vida te pide un cambio, una transición, como las estaciones. Nuestra primavera fue maravillosa, pero ahora ya ha terminado el verano, hemos dejado pasar nuestro otoño y ahora de repente hace tanto frío, tanto frío que todo se está congelando a nuestro alrededor... "
(Paris je t'aime)
"Come, Come who or whatever you are
Should you be an unbeliever, a Magian or a pagan still come
Our lodge is not a lodge of despair
With hundred repentions unheeded you may be,still, come"
For Muslims and non-Muslims alike, the main reason to come to Konya is to visit the Mevlâna Museum, the former lodge of the whirling dervishes and home to the tomb of Celaleddin Rumi (later known as Mevlâna), who we have to thank for giving the world the whirling dervishes. This is one of the biggest pilgrimage centres in Turkey, and the building's fluted dome of turquoise tiles is one of Turkey's most distinctive sights.
For Muslims, this is a very holy place, and more than 1.5 million people visit it a year, most of them Turkish. You will see many people praying for Rumi's help. When entering, women should cover their head and no one should wear singlets or shorts.
After walking through a pretty garden you pass through the Dervişan Kapısı (Gate of the Dervishes) and enter a courtyard with an ablutions fountain in the centre.
At the entrance to the mausoleum, the Ottoman silver door bears the inscription, 'Those who enter here incomplete will come out perfect'. Put on the supplied plastic over-shoes before entering. Once inside the mausoleum, look out for the big bronze Nisan tası (April bowl) on the left. April rainwater, vital to the farmers of this region, is still considered sacred and was collected in this 13th-century bowl. The tip of Mevlâna's turban was dipped in the water and offered to those in need of healing. Also on the left are six sarcophagi belonging to Bahaeddin Veled's supporters who followed him from Afghanistan.
Continue through to the part of the room directly under the fluted dome. Here you can see Mevlâna's Tomb (the largest), flanked by that of his son Sultan Veled and those of other eminent dervishes. They are all covered in velvet shrouds heavy with gold embroidery, but those of Mevlâna and Veled bear huge turbans, symbols of spiritual authority; the number of wraps denotes the level of spiritual importance. Bahaeddin Veled's wooden tomb stands on one end, leading devotees to say Mevlâna was so holy that even his father stands to show respect. There are 66 sarcophagi on the platform, not all visible.
Mevlâna's tomb dates from Seljuk times. The mosque and semahane, the hall where whirling ceremonies were held, were added later by Ottoman sultans (Mehmet the Conqueror was a Mevlevi adherent and Süleyman the Magnificent made charitable donations to the order). Selim I, conqueror of Egypt, donated the Mamluk crystal lamps.
The semahane to the left of the sepulchral chamber contains exhibits such as the original copy of the Mathnawi, Mevlâna's cape and other clothing, a 9th-century gazelle-skin Christian manuscript and a copy of the Koran so tiny that its author went blind writing it. In the middle of the room is a display case holding a casket which contains strands of Mohammed's beard. The small mosque in front of the semahane is reserved for prayers but as you exit the building, look to the left of the mihrab for a seccade (prayer carpet) bearing a picture of the Kaaba at Mecca. Made in Iran of silk and wool, it's extremely fine, with some three million knots (144 per square centimetre).
The matbah (kitchen) of the lodge is in the southwest corner of the courtyard. It is decorated as it would have been in Mevlâna's day, with mannequins dressed as dervishes. Look out for the wooden practice board, used by novice dervishes to learn to whirl. The dervish cells (where the dervishes lived) run along the northern and western sides of the courtyard. Inside the cells are a host of ethnographic displays relating to dervish life. In particular, one room contains personal items belonging to Şems of Tabriz including his hat and a manuscript of the Mâkâlât, his most famous work.
The complex can get oppressively busy, and seeing any of the contents of the museum display cases can be a pushing and shoving, head-ducking affair. Come early on a weekday if you want to see all the items in peace. On the other hand, the atmosphere on busy days is almost addictive and more than makes up for not being able to properly examine the museum pieces.
Beside the museum is the Selimiye Camii.
Thank you so much for visiting my stream, whether you comments , favorites or just have a look.
I appreciate it very much, wishing the best of luck and good light.
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De repente sintió como si su cuerpo fuera una vela derretida. Creyó que se licuaba, que se fundía con la lluvia. Se miró los pies y comprendió. Había olvidado que aún estaba pintada y el agua la desteñía. Iba dejando un reguero quebrado y blanco, un flujo lácteo y sinuoso ...
Clara y la Penumbra, Carlos Somoza.
De repente uma voz bem conhecida ecoou pela sala...
VITTOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOO!
Vitto estava prestes a encostar os dentes na pele quente da Kiwi, quando foi interrompido. A voz da sua noiva Pepsi chamando por ele o fez gelar o por dentro.
Vitto: O que foi meu amor? - Vitto respondeu em voz alta, sem perder a calma e a serenidade na voz.
Pepsi: Eu preciso da sua ajuda aqui no quarto. Estou em dúvida nos convites de casamento, vc pode vir me ajudar a escolher? - diz Pepsi com uma voz doce e suave.
Vitto: Claro, amorzinho! Eu já estou indo, só me dê mais uns dez minutinhos, eu preciso terminar um negócio aqui... É importante!
~ silêncio ~
VITTO ANDOLINI! SAI DE CIMA DESSA GAROTA AGORA OU EU VOU MUDAR O TEXTO DO NOSSO CONVITE DE CASAMENTO PARA O CONVITE DA SUA MISSA DE SÉTIMO DIA!
Vitto sente um frio percorrer-lhe a espinha e até gagueja:
- E-eu e-estou indo, meu amor! Agora! Já me levantei, viu? - responde todo carinhoso e sai apressado em direção ao quarto, suando frio - Eu só estava brincando, ela é amiga do Panda, eu sei que vc não quer saber, mas eu estou só explicando que era brincadeira! - e ficou o resto do dia se humilhando e rastejando aos pés da noiva Pepsi, tentando se explicar.
E a Kiwi esperou tanto tempo de olhos fechados que dormiu e nem viu nada.
~ fim ~
De repente una cruz y otra cruz agonizan en el aire...dándole la espalda a la risa del sol...las mujeres se persignan y un avión hecha un rápido vistazo...sea hoy ya todo pasado.
Give unto me all your sins, trials, tribulations, grievances, and find your truth.
It's much too late for all of that, but I look so good in this church hat I had to do it!
Believer: open.spotify.com/track/1Ckah0ICBG4AoAY0x6LbSF?si=16b118f8...
December 21, 2012 - Is it the end or the beginning of the end? I guess we have exactly 1 year to find out.
Sorry, I couldn't help myself again, it is the perfect date to post this, you see.
Here is another version made two years ago.
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1 SB-800 in an umbrella softbox, positioned to the front, right, above the toy facing down at 1/4 power.
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© Margarita Komine | All Rights Reserved
All of my images are copyright protected. You may not use, copy, reproduce, distribute, publish, display, alter or in any way exploit any of my images without my expressed, written permission.
De repente fiquei com vontade de estreiar um esmalte flúor. Nunca tinha usado, achava escandaloso demais. E é mesmo! Escandalosamente lindo! (com excessão das minhas cutículas. Finja que não percebeu, tá?!? Nunca tiro em casa...) Dei um toque especial fazendo uma zebrinha no anelar direito.
Veja mais em www.dedinhoscoloridos.com.br
Luke 13:1–5 (ESV)
Repent or Perish
13 There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? 3 No, I tell you; but unless you repent, you will all likewise perish. 4 Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? 5 No, I tell you; but unless you repent, you will all likewise perish.”
Some people ask Jesus about recent tragedies. What dreadful thing had the Galileans done, that God allowed the Roman governor to mix their blood with their sacrifices? And was God behind the collapse of the tower of Siloam? Did the victims deserve such a death?
Jesus says these people were not selected for special punishment. They were no more guilty than anyone else. Such events are a warning to get right with God in case our own time comes. Israel is about to be judged—like a tree with a last chance to produce fruit.
Andrew Knowles, The Bible Guide (1st Augsburg books ed.; Minneapolis, MN: Augsburg, 2001), 486.
es canaret, ibiza; 15/06/2011
Once de la noche. Es Canaret. Llegamos al embarcadero. Risas, cierto cachondeito, empezamos a desplegar los bártulos....
De repente una linterna, otra linterna.... pasos. Viene gente.
- Hola buenas noches -Un hombre y una mujer de mediana edad con un perrazo talla XL
- Buenas noches -digo yo
- Perdonen que les molestemos, pero mis jefes nos han mandado
- Anda qué bien, y ¿a qué les han mandado?
- Nada, sólo a ver qué pasa. Están ahí arriba - efectivamente, en la torre que domina la playa y el embarcadero hay dos personas mirando para abajo. Les saludo con la mano.
- No, si ustedes pueden estar aquí si quieren, que la orilla del mar es de todos - me aclara la señora
- No se preocupe que ya lo sabíamos - le contesto - y si estos señores de ahí arriba tienen alguna duda que llamen a la guardia civil
- Ya, es que se creen que la playa es suya
- Pues.... es tan mia como de ellos - les digo
- Claro, si ustedes pueden venir las veces que quieran, pero se preocupan
- Ya. Ni es la primera vez que vamos a venir ni es la última
- Ah, y ... ¿a qué ha venido?
- Hombre - miro el trípode, la mochila, la cámara en la mano.... - pues a hacer fotos, ¿no se nota?
- Fotos, ¿de noche? NO me lo puedo creer - dice la señora
- Fotos de noche.... pues si, ¡fotos de noche!
¡Espero que les guste!
Visiting St Machars Cathedral today 12/5/2018, I noticed this beautiful Blossom Tree dominating the centre of the grave yard in amongst graves dating back hundreds of years , made me think life still goes on, no matter who has passed away, rank, position, fame , recognition, money etc does not matter, when its our time to fall asleep , the world will still turn and life will go on, forever.
Resurrection
Resurrection is the concept of coming back to life after death. In a number of ancient religions, a dying-and-rising god is a deity which dies and resurrects. The death and resurrection of Jesus, an example of resurrection, is the central focus of Christianity.
As a religious concept, it is used in two distinct respects: a belief in the resurrection of individual souls that is current and ongoing (Christian idealism, realized eschatology), or else a belief in a singular resurrection of the dead at the end of the world. The resurrection of the dead is a standard eschatological belief in the Abrahamic religions.
Some believe the soul is the actual vehicle by which people are resurrected.
Christian theological debate ensues with regard to what kind of resurrection is factual – either a spiritual resurrection with a spirit body into Heaven, or a material resurrection with a restored human body. While most Christians believe Jesus' resurrection from the dead and ascension to Heaven was in a material body, a very small minority believe it was spiritual.
There are documented rare cases of the return to life of the clinically dead which are classified scientifically as examples of the Lazarus syndrome, a term originating from the Biblical story of the Resurrection of Lazarus.
Etymology
Resurrection, from the Latin noun resurrectio -onis, from the verb rego, "to make straight, rule" + preposition sub, "under", altered to subrigo and contracted to surgo, surrexi, surrectum + preposition re-, "again", thus literally "a straightening from under again".
Religion
Ancient religions in the Near East
See also: Dying-and-rising god
The concept of resurrection is found in the writings of some ancient non-Abrahamic religions in the Middle East. A few extant Egyptian and Canaanite writings allude to dying and rising gods such as Osiris and Baal. Sir James Frazer in his book The Golden Bough relates to these dying and rising gods, but many of his examples, according to various scholars, distort the sources. Taking a more positive position, Tryggve Mettinger argues in his recent book that the category of rise and return to life is significant for the following deities: Ugaritic Baal, Melqart, Adonis, Eshmun, Osiris and Dumuzi.
Ancient Greek religion
In ancient Greek religion a number of men and women were made physically immortal as they were resurrected from the dead. Asclepius was killed by Zeus, only to be resurrected and transformed into a major deity. Achilles, after being killed, was snatched from his funeral pyre by his divine mother Thetis and resurrected, brought to an immortal existence in either Leuce, Elysian plains or the Islands of the Blessed. Memnon, who was killed by Achilles, seems to have received a similar fate. Alcmene, Castor, Heracles, and Melicertes, were also among the figures sometimes considered to have been resurrected to physical immortality. According to Herodotus's Histories, the seventh century BC sage Aristeas of Proconnesus was first found dead, after which his body disappeared from a locked room. Later he found not only to have been resurrected but to have gained immortality.
Many other figures, like a great part of those who fought in the Trojan and Theban wars, Menelaus, and the historical pugilist Cleomedes of Astupalaea, were also believed to have been made physically immortal, but without having died in the first place. Indeed, in Greek religion, immortality originally always included an eternal union of body and soul. The philosophical idea of an immortal soul was a later invention, which, although influential, never had a breakthrough in the Greek world. As may be witnessed even into the Christian era, not least by the complaints of various philosophers over popular beliefs, traditional Greek believers maintained the conviction that certain individuals were resurrected from the dead and made physically immortal and that for the rest of us, we could only look forward to an existence as disembodied and dead souls.
This traditional religious belief in physical immortality was generally denied by the Greek philosophers. Writing his Lives of Illustrious Men (Parallel Lives) in the first century CE, the Middle Platonic philosopher Plutarch's chapter on Romulus gave an account of the mysterious disappearance and subsequent deification of this first king of Rome, comparing it to traditional Greek beliefs such as the resurrection and physical immortalization of Alcmene and Aristeas the Proconnesian, "for they say Aristeas died in a fuller's work-shop, and his friends coming to look for him, found his body vanished; and that some presently after, coming from abroad, said they met him traveling towards Croton." Plutarch openly scorned such beliefs held in traditional ancient Greek religion, writing, "many such improbabilities do your fabulous writers relate, deifying creatures naturally mortal."
The parallel between these traditional beliefs and the later resurrection of Jesus was not lost on the early Christians, as Justin Martyr argued: "when we say ... Jesus Christ, our teacher, was crucified and died, and rose again, and ascended into heaven, we propose nothing different from what you believe regarding those whom you consider sons of Zeus." (1 Apol. 21). There is, however, no belief in a general resurrection in ancient Greek religion, as the Greeks held that not even the gods were able to recreate flesh that had been lost to decay, fire or consumption.
The notion of a general resurrection of the dead was therefore apparently quite preposterous to the Greeks. This is made clear in Paul's Areopagus discourse. After having first told about the resurrection of Jesus, which makes the Athenians interested to hear more, Paul goes on, relating how this event relates to a general resurrection of the dead:
"Therefore having overlooked the times of ignorance, God is now declaring to men that all everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead." Now when they heard of the resurrection of the dead, some began to sneer, but others said, `We shall hear you again concerning this."
Christianity
Resurrection of Jesus
In Christianity, resurrection most critically concerns the Resurrection of Jesus, but also includes the resurrection of Judgment Day known as the Resurrection of the Dead by those Christians who subscribe to the Nicene Creed (which is the majority or Mainstream Christianity), as well as the resurrection miracles done by Jesus and the prophets of the Old Testament. Some churches distinguish between raising the dead (a resumption of mortal life) and a resurrection (the beginning of an immortal life).
Resurrection of Jesus
Christians regard the resurrection of Jesus as the central doctrine in Christianity. Others take the Incarnation of Jesus to be more central; however, it is the miracles – and particularly his Resurrection – which provide validation of his incarnation. According to Paul, the entire Christian faith hinges upon the centrality of the resurrection of Jesus and the hope for a life after death. The Apostle Paul wrote in his first letter to the Corinthians: If only for this life we have hope in Christ, we are to be pitied more than all men. But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep.
Resurrection
Miracles of Jesus § Resurrection of the dead
During the Ministry of Jesus on earth, before his death, Jesus commissioned his Twelve Apostles to, among other things, raise the dead. In the New Testament, Jesus is said to have raised several persons from death. These resurrections included the daughter of Jairus shortly after death, a young man in the midst of his own funeral procession, and Lazarus, who had been buried for four days. According to the Gospel of Matthew, after Jesus's resurrection, many of those previously dead came out of their tombs and entered Jerusalem, where they appeared to many.
Similar resurrections are credited to Christian apostles and saints. Peter allegedly raised a woman named Dorcas (called Tabitha), and Paul the Apostle revived a man named Eutychus who had fallen asleep and fell from a window to his death, according to the book of Acts. Proceeding the apostolic era, many saints were said to resurrect the dead, as recorded in Orthodox Christian hagiographies.[citation needed] St Columba supposedly raised a boy from the dead in the land of Picts .
Most Christians understand these miraculous resurrections to be of a different nature than the resurrection of Jesus and the future resurrection of the dead. The raising of Lazarus and others from the dead could also be called "resuscitations" or "reanimations", since the life given to them is presumably temporary in nature—there is no suggestion in the Bible or hagiographic traditions that these people became truly immortal. In contrast, the resurrection of Jesus and the future resurrection of the dead will abolish death once and for all (see Isaiah 25:8, 1 Corinthians 15:26, 2 Timothy 1:10, Revelation 21:4).
Resurrection of the Dead
Christianity started as a religious movement within 1st-century Judaism (late Second Temple Judaism), and it retains what the New Testament itself claims was the Pharisaic belief in the afterlife and Resurrection of the Dead. Whereas this belief was only one of many beliefs held about the World to Come in Second Temple Judaism, and was notably rejected by both the Sadducees and, according to Josephus, the Pharisees, this belief became dominant within Early Christianity and already in the Gospels of Luke and John included an insistence on the resurrection of the flesh. This was later rejected by gnostic teachings, which instead continued the Pauline insistence that flesh and bones had no place in heaven.
Most modern Christian churches continue to uphold the belief that there will be a final Resurrection of the Dead and World to Come, perhaps as prophesied by the Apostle Paul when he said: "...he hath appointed a day, in the which he will judge the world..." (Acts 17:31 KJV) and "...there shall be a resurrection of the dead, both of the just and unjust." (Acts 24:15 KJV).
Belief in the Resurrection of the Dead, and Jesus's role as judge, is codified in the Apostles' Creed, which is the fundamental creed of Christian baptismal faith. The Book of Revelation also makes many references about the Day of Judgment when the dead will be raised up.
Difference From Platonic philosophy
In Platonic philosophy and other Greek philosophical thought, at death the soul was said to leave the inferior body behind. The idea that Jesus was resurrected spiritually rather than physically even gained popularity among some Christian teachers, whom the author of 1 John declared to be antichrists. Similar beliefs appeared in the early church as Gnosticism. However, in Luke 24:39, the resurrected Jesus expressly states "behold my hands and my feet, that it is I myself. Handle me and see, for a spirit does not have flesh and bones as you see I have."
Islam
Belief in the "Day of Resurrection", Yawm al-Qiyāmah (Arabic: يوم القيامة) is also crucial for Muslims. They believe the time of Qiyāmah is preordained by God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Qur'an and the hadith, and also in the commentaries of scholars. The Qur'an emphasizes bodily resurrection, a break from the pre-Islamic Arabian understanding of death.
Judaism and Samaritanism
There are three explicit examples in the Hebrew Bible of people being resurrected from the dead:
* The prophet Elijah prays and God raises a young boy from death (1 Kings 17:17-24)
* Elisha raises the son of the Shunammite woman (2 Kings 4:32-37); this was the very same child whose birth he previously foretold (2 Kings 4:8-16)
* A dead man's body that was thrown into the dead Elisha's tomb is resurrected when the body touches Elisha's bones (2 Kings 13:21)
During the period of the Second Temple, there developed a diversity of beliefs concerning the resurrection. The concept of resurrection of the physical body is found in 2 Maccabees, according to which it will happen through recreation of the flesh.[17] Resurrection of the dead also appears in detail in the extra-canonical books of Enoch,[18] in Apocalypse of Baruch, and 2 Esdras. According to the British scholar in ancient Judaism Philip R. Davies, there is “little or no clear reference … either to immortality or to resurrection from the dead” in the Dead Sea scrolls texts.
Both Josephus and the New Testament record that the Sadducees did not believe in an afterlife, but the sources vary on the beliefs of the Pharisees. The New Testament claims that the Pharisees believed in the resurrection, but does not specify whether this included the flesh or not. According to Josephus, who himself was a Pharisee, the Pharisees held that only the soul was immortal and the souls of good people will be reincarnated and “pass into other bodies,” while “the souls of the wicked will suffer eternal punishment.” Paul, who also was a Pharisee, said that at the resurrection what is "sown as a natural body is raised a spiritual body." Jubilees seems to refer to the resurrection of the soul only, or to a more general idea of an immortal soul.
According to Herbert C. Brichto, writing in Reform Judaism's Hebrew Union College Annual, the family tomb is the central concept in understanding biblical views of the afterlife. Brichto states that it is "not mere sentimental respect for the physical remains that is...the motivation for the practice, but rather an assumed connection between proper sepulture and the condition of happiness of the deceased in the afterlife".
According to Brichto, the early Israelites apparently believed that the graves of family, or tribe, united into one, and that this unified collectivity is to what the Biblical Hebrew term Sheol refers, the common Grave of humans. Although not well defined in the Tanakh, Sheol in this view was a subterranean underworld where the souls of the dead went after the body died. The Babylonians had a similar underworld called Aralu, and the Greeks had one known as Hades. For biblical references to Sheol see Genesis 42:38, Isaiah 14:11, Psalm 141:7, Daniel 12:2, Proverbs 7:27 and Job 10:21,22, and 17:16, among others. According to Brichto, other Biblical names for Sheol were: Abaddon (ruin), found in Psalm 88:11, Job 28:22 and Proverbs 15:11; Bor (the pit), found in Isaiah 14:15, 24:22, Ezekiel 26:20; and Shakhat (corruption), found in Isaiah 38:17, Ezekiel 28:8.
Zen Buddhism
There are stories in Buddhism where the power of resurrection was allegedly demonstrated in Chan or Zen tradition. One is the legend of Bodhidharma, the Indian master who brought the Ekayana school of India to China that subsequently became Chan Buddhism.
The other is the passing of Chinese Chan master Puhua (J., Fuke) and is recounted in the Record of Linji (J., Rinzai). Puhua was known for his unusual behavior and teaching style so it is no wonder that he is associated with an event that breaks the usual prohibition on displaying such powers. Here is the account from Irmgard Schloegl's "The Zen Teaching of Rinzai".
"One day at the street market Fuke was begging all and sundry to give him a robe. Everybody offered him one, but he did not want any of them. The master [Linji] made the superior buy a coffin, and when Fuke returned, said to him: "There, I had this robe made for you." Fuke shouldered the coffin, and went back to the street market, calling loudly: "Rinzai had this robe made for me! I am off to the East Gate to enter transformation" (to die)." The people of the market crowded after him, eager to look. Fuke said: "No, not today. Tomorrow, I shall go to the South Gate to enter transformation." And so for three days. Nobody believed it any longer. On the fourth day, and now without any spectators, Fuke went alone outside the city walls, and laid himself into the coffin. He asked a traveler who chanced by to nail down the lid.
The news spread at once, and the people of the market rushed there. On opening the coffin, they found that the body had vanished, but from high up in the sky they heard the ring of his hand bell."
Technological resurrection
Cryonics is the low-temperature preservation of humans who cannot be sustained by contemporary medicine, with the hope that healing and resuscitation may be possible in the future. Cryonics procedures ideally begin within minutes of cardiac arrest, and use cryoprotectants to prevent ice formation during cryopreservation.
However, the idea of cryonics also includes preservation of people long after death because of the possibility that brain encoding memory structure and personality may still persist or be inferable in the future. Whether sufficient brain information still exists for cryonics to successfully preserve may be intrinsically unprovable by present knowledge. Therefore, most proponents of cryonics see it as an intervention with prospects for success that vary widely depending on circumstances.
Russian Cosmist Nikolai Fyodorovich Fyodorov advocated resurrection of the dead using scientific methods. Fedorov tried to plan specific actions for scientific research of the possibility of restoring life and making it infinite. His first project is connected with collecting and synthesizing decayed remains of dead based on "knowledge and control over all atoms and molecules of the world".
The second method described by Fedorov is genetic-hereditary. The revival could be done successively in the ancestral line: sons and daughters restore their fathers and mothers, they in turn restore their parents and so on. This means restoring the ancestors using the hereditary information that they passed on to their children. Using this genetic method it is only possible to create a genetic twin of the dead person. It is necessary to give back the revived person his old mind, his personality. Fedorov speculates about the idea of "radial images" that may contain the personalities of the people and survive after death. Nevertheless, Fedorov noted that even if a soul is destroyed after death, Man will learn to restore it whole by mastering the forces of decay and fragmentation.
In his 1994 book The Physics of Immortality, American physicist Frank J. Tipler, an expert on the general theory of relativity, presented his Omega Point Theory which outlines how a resurrection of the dead could take place at the end of the cosmos. He posits that humans will evolve into robots which will turn the entire cosmos into a supercomputer which will, shortly before the big crunch, perform the resurrection within its cyberspace, reconstructing formerly dead humans (from information captured by the supercomputer from the past light cone of the cosmos) as avatars within its metaverse.
David Deutsch, British physicist and pioneer in the field of quantum computing, agrees with Tipler's Omega Point cosmology and the idea of resurrecting deceased people with the help of quantum computer but he is critical of Tipler's theological views.
Italian physicist and computer scientist Giulio Prisco presents the idea of "quantum archaeology", "reconstructing the life, thoughts, memories, and feelings of any person in the past, up to any desired level of detail, and thus resurrecting the original person via 'copying to the future'".
In his book Mind Children, roboticist Hans Moravec proposed that a future supercomputer might be able to resurrect long-dead minds from the information that still survived. For example, this information can be in the form of memories, filmstrips, medical records, and DNA.
Ray Kurzweil, American inventor and futurist, believes that when his concept of singularity comes to pass, it will be possible to resurrect the dead by digital recreation.
In their science fiction novel The Light of Other Days, Sir Arthur Clarke and Stephen Baxter imagine a future civilization resurrecting the dead of past ages by reaching into the past, through micro wormholes and with nanorobots, to download full snapshots of brain states and memories.
Both the Church of Perpetual Life and the Terasem Movement consider themselves transreligions and advocate for the use of technology to indefinitely extend the human lifespan.
Zombies
A zombie (Haitian Creole: zonbi; North Mbundu: nzumbe) can be either a fictional undead monster or a person in an entranced state believed to be controlled by a bokor or wizard. These latter are the original zombies, occurring in the West African Vodun religion and its American offshoots Haitian Vodou and New Orleans Voodoo.
Zombies became a popular device in modern horror fiction, largely because of the success of George A. Romero's 1968 film Night of the Living Dead and they have appeared as plot devices in various books, films and in television shows. Zombie fiction is now a sizable subgenre of horror, usually describing a breakdown of civilization occurring when most of the population become flesh-eating zombies – a zombie apocalypse. The monsters are usually hungry for human flesh, often specifically brains. Sometimes they are victims of a fictional pandemic illness causing the dead to reanimate or the living to behave this way, but often no cause is given in the story.
Disappearances (as distinct from resurrection)
As knowledge of different religions has grown, so have claims of bodily disappearance of some religious and mythological figures. In ancient Greek religion, this was a way the gods made some physically immortal, including such figures as Cleitus, Ganymede, Menelaus, and Tithonus. After his death, Cycnus was changed into a swan and vanished. In his chapter on Romulus from Parallel Lives, Plutarch criticises the continuous belief in such disappearances, referring to the allegedly miraculous disappearance of the historical figures Romulus, Cleomedes of Astypalaea, and Croesus. In ancient times, Greek and Roman pagan similarities were explained by the early Christian writers, such as Justin Martyr, as the work of demons, with the intention of leading Christians astray.
In somewhat recent years it has been learned that Gesar, the Savior of Tibet, at the end, chants on a mountain top and his clothes fall empty to the ground. The body of the first Guru of the Sikhs, Guru Nanak Dev, is said to have disappeared and flowers were left in place of his dead body.
Lord Raglan's Hero Pattern lists many religious figures whose bodies disappear, or have more than one sepulchre. B. Traven, author of The Treasure of the Sierra Madre, wrote that the Inca Virococha arrived at Cusco (in modern-day Peru) and the Pacific seacoast where he walked across the water and vanished.[46] It has been thought that teachings regarding the purity and incorruptibility of the hero's human body are linked to this phenomenon. Perhaps, this is also to deter the practice of disturbing and collecting the hero's remains. They are safely protected if they have disappeared.
The first such case mentioned in the Bible is that of Enoch (son of Jared, great-grandfather of Noah, and father of Methuselah). Enoch is said to have lived a life where he "walked with God", after which "he was not, for God took him" (Genesis 5:1–18).
In Deuteronomy (34:6) Moses is secretly buried. Elijah vanishes in a whirlwind 2 Kings (2:11). After hundreds of years these two earlier Biblical heroes suddenly reappear, and are seen walking with Jesus, then again vanish. Mark (9:2–8), Matthew (17:1–8) and Luke (9:28–33). The last time he is seen, Luke (24:51) alone tells of Jesus leaving his disciples by ascending into the sky.
St Machar's Cathedral (or, more formally, the Cathedral Church of St Machar) is a Church of Scotland church in Aberdeen, Scotland. It is located to the north of the city centre, in the former burgh of Old Aberdeen. Technically, St Machar's is no longer a cathedral but rather a high kirk, as it has not been the seat of a bishopsince 1690.
St Machar is said to have been a companion of St Columba on his journey to Iona. A fourteenth-century legend tells how God (or St Columba) told Machar to establish a church where a river bends into the shape of a bishop's crosier before flowing into the sea.
The River Don bends in this way just below where the Cathedral now stands. According to legend, St Machar founded a site of worship in Old Aberdeen in about 580. Machar's church was superseded by a Norman cathedral in 1131, shortly after David I transferred the See from Mortlach to Aberdeen.
Almost nothing of that original cathedral survives; a lozenge-decorated base for a capital supporting one of the architraves can be seen in the Charter Room in the present church.
After the execution of William Wallace in 1305, his body was cut up and sent to different corners of the country to warn other dissenters. His left quarter ended up in Aberdeen and is buried in the walls of the cathedral.
At the end of the thirteenth century Bishop Henry Cheyne decided to extend the church, but the work was interrupted by the Scottish Wars of Independence. Cheyne's progress included piers for an extended choir at the transept crossing. These pillars, with decorated capitals of red sandstone, are still visible at the east end of the present church.
Though worn by exposure to the elements after the collapse of the cathedral's central tower, these capitals are among the finest stone carvings of their date to survive in Scotland.
Bishop Alexander Kininmund II demolished the Norman cathedral in the late 14th century, and began the nave, including the granite columns and the towers at the western end. Bishop Henry Lichtoun completed the nave, the west front and the northern transept, and made a start on the central tower.
Bishop Ingram Lindsay completed the roof and the paving stones in the later part of the fifteenth century. Further work was done over the next fifty years by Thomas Spens, William Elphinstone and Gavin Dunbar; Dunbar is responsible for the heraldic ceiling and the two western spires.
The chancel was demolished in 1560 during the Scottish Reformation. The bells and lead from the roof were sent to be sold in Holland, but the ship sank near Girdle Ness.
The central tower and spire collapsed in 1688, in a storm, and this destroyed the choir and transepts. The west arch of the crossing was then filled in, and worship carried on in the nave only; the current church consists only of the nave and aisles of the earlier building.
The ruined transepts and crossing are under the care of Historic Scotland, and contain an important group of late medieval bishops' tombs, protected from the weather by modern canopies. The Cathedral is chiefly built of outlayer granite. On the unique flat panelled ceiling of the nave (first half of the 16th Century) are the heraldic shields of the contemporary kings of Europe, and the chief earls and bishops of Scotland.
The Cathedral is a fine example of a fortified kirk, with twin towers built in the fashion of fourteenth-century tower houses. Their walls have the strength to hold spiral staircases to the upper floors and battlements. The spires which presently crown the
Though worn by exposure to the elements after the collapse of the cathedral's central tower, these capitals are among the finest stone carvings of their date to survive in Scotland.
Bishop Alexander Kininmund II demolished the Norman cathedral in the late 14th century, and began the nave, including the granite columns and the towers at the western end. Bishop Henry Lichtoun completed the nave, the west front and the northern transept, and made a start on the central tower.
Bishop Ingram Lindsay completed the roof and the paving stones in the later part of the fifteenth century. Further work was done over the next fifty years by Thomas Spens, William Elphinstone and Gavin Dunbar; Dunbar is responsible for the heraldic ceiling and the two western spires.
The chancel was demolished in 1560 during the Scottish Reformation. The bells and lead from the roof were sent to be sold in Holland, but the ship sank near Girdle Ness.
The central tower and spire collapsed in 1688, in a storm, and this destroyed the choir and transepts. The west arch of the crossing was then filled in, and worship carried on in the nave only; the current church consists only of the nave and aisles of the earlier building.
The ruined transepts and crossing are under the care of Historic Scotland, and contain an important group of late medieval bishops' tombs, protected from the weather by modern canopies. The Cathedral is chiefly built of outlayer granite. On the unique flat panelled ceiling of the nave (first half of the 16th Century) are the heraldic shields of the contemporary kings of Europe, and the chief earls and bishops of Scotland.
Bishops Gavin Dunbar and Alexander Galloway built the western towers and installed the heraldic ceiling, featuring 48 coats of arms in three rows of sixteen. Among those shown are:
* Pope Leo X's coat of arms in the centre, followed in order of importance by those of the Scottish archbishops and bishops.
* the Prior of St Andrews, representing other Church orders.
* King's College, the westernmost shield.
* Henry VIII of England, James V of Scotland and multiple instances for the Holy Roman Emperor Charles V, who was also King of Spain, Aragon, Navarre and Sicily at the time the ceiling was created.
* St Margaret of Scotland, possibly as a stand-in for Margaret Tudor, James V's mother, whose own arms would have been the marshalled arms of England and Scotland.
* the arms of Aberdeen and of the families Gordon, Lindsay, Hay and Keith.
The ceiling is set off by a frieze which starts at the north-west corner of the nave and lists the bishops of the see from Nechtan in 1131 to William Gordon at the Reformation in 1560. This is followed by the Scottish monarchs from Máel Coluim II to Mary, Queen of Scots.
Notable figures buried in the cathedral cemetery include the author J.J. Bell, Robert Brough, Gavin Dunbar, Robert Laws, a missionary to Malawi and William Ogilvie of Pittensear—the ‘rebel professor’.
There has been considerable investment in recent years in restoration work and the improvement of the display of historic artefacts at the Cathedral.
The battlements of the western towers, incomplete for several centuries, have been renewed to their original height and design, greatly improving the appearance of the exterior. Meanwhile, within the building, a number of important stone monuments have been displayed to advantage.
These include a possibly 7th-8th century cross-slab from Seaton (the only surviving evidence from Aberdeen of Christianity at such an early date); a rare 12th century sanctuary cross-head; and several well-preserved late medieval effigies of Cathedral clergy, valuable for their detailed representation of contemporary dress.
A notable modern addition to the Cathedral's artistic treasures is a carved wooden triptych commemorating John Barbour, archdeacon of Aberdeen (d. 1395), author of The Brus.
Pluvialis fulva
Chorlito dorado del pacifico
Paseo de Los Turistas, Puntarenas
Tamaño y forma
Ave playera de tamaño mediano, con postura erguida, cabeza bastante grande, cuello delgado, alas largas y patas relativamente largas.
Patrón de color
Los adultos en plumaje reproductivo tienen un plumaje dorado salpicado en la parte superior y negruzco en la inferior, con una “pañuelo” blanco que se extiende desde la frente hasta los flancos. Los pájaros adultos que no están en período reproductivo tienen tonos dorados intensos en la parte superior y grisáceos sucios en la parte inferior. Los juveniles son de un dorado intenso en la parte superior y grisáceos moteados en la parte inferior, con la cara de tono dorado.
Comportamiento
Los chorlitos dorados del Pacífico buscan alimento al estilo típico de los chorlitos, corriendo y deteniéndose de repente para observar o atrapar a sus presas; también cavan pequeños hoyos para desenterrarlas. Forman bandadas durante la migración y en las zonas de invernada. Los machos cantan y realizan elegantes exhibiciones aéreas en las zonas de reproducción.
Hábitat
Anida en la tundra, a veces en zonas altas y secas de las montañas, pero normalmente en laderas más bajas con arbustos enanos o juncos. Las aves migratorias e invernantes utilizan campos agrícolas, césped, parques, pastizales, granjas de césped, estuarios, marismas, marismas, playas y manglares.
Alimentación
Invertebrados acuáticosLos chorlitos dorados del Pacífico se alimentan principalmente de insectos. Buscan alimento como la mayoría de los chorlitos, corriendo, deteniéndose y observando, y luego rápidamente recogen presas del suelo antes de reanudar su método de “correr-parar-picotear”. En Hawái, a veces excavan hoyos poco profundos en el césped, en busca de lombrices y milpiés. Tragan presas pequeñas enteras, pero las más grandes las desmembran al picotearlas y luego las consumen pieza por pieza. A fines del verano, comen con gusto arándanos y arándanos, que los ayudan a engordar para su larga migración. También comen semillas y algunas flores y hojas. Comen una gran variedad de alimentos, incluidos saltamontes, escarabajos, cigarras, larvas de grulla, gusanos cortadores, gusanos de alambre, polillas, mosquitos, cucarachas, ácaros, cochinillas, tijeretas, moscas, abejas, avispas, hormigas, lombrices de tierra, sanguijuelas, ciempiés, milpiés, arañas, gusanos de cerdas, babosas, caracoles, mejillones, artemia, pequeños crustáceos, peces pequeños, gecos, escincos y serpientes ciegas. Ocasionalmente pueden comer huevos de aves e incluso ratones pequeños. A diferencia de los chorlitos dorados americanos, los del Pacífico se han habituado bastante a los humanos, particularmente en áreas pobladas como Oahu. Aquí, buscan comida a pocos pies de las personas e incluso comen pan, arroz, pollo, papas fritas, manzanas, etc. desechados.
De repente, Pancada escuta um barulhinho vindo debaixo da porta e vê um papelzinho dobrado que Chanti passou por baixo. Ele fica muito surpreso e agitado ao mesmo tempo:
- É verdade o que está escrito aqui, Chanti?
Chanti responde baixinho, depois de uma longa pausa, o suficiente para deixa-lo mais aflito:
- É...
Pancada: Não se preocupe, ok? Eu vou conversar com ele e resolver isso ainda hoje! Vai dar tudo certo!
Some poor saps trying to save souls at UW-Madison. I don't think they were very effective that day.
Shot with: Leica M4-P and Leica Summicron-C 40mm f/2 lens on expired Kodak Gold film.
"
Quando esqueço a hora de dormir
E de repente chega o amanhecer
Sinto a culpa que eu não sei de que
Pergunto o que que eu fiz?
Meu coração não diz e eu...
Eu sinto medo!
Eu sinto medo!
Se eu vejo um papel qualquer no chão
Tremo, corro e apanho pra esconder
Com medo de ter sido uma anotação que eu fiz
Que não se possa ler
E eu gosto de escrever, mas...
Mas eu sinto medo!
Eu sinto medo!
Tinha tanto medo de sair da cama à noite pro banheiro
Medo de saber que não estava ali sozinho porque sempre...
Sempre... sempre...
Eu estava com Deus!
Eu estava com Deus!
Eu estava com Deus!
Eu tava sempre com Deus!
Minha mãe me disse há tempo atrás
Onde você for Deus vai atrás
Deus vê sempre tudo que cê faz
Mas eu não via Deus
Achava assombração, mas...
Mas eu tinha medo!
Eu tinha medo!
Vacilava sempre a ficar nu lá no chuveiro, com vergonha
Com vergonha de saber que tinha alguém ali comigo
Vendo fazer tudo que se faz dentro dum banheiro
Vendo fazer tudo que se faz dentro dum banheiro
Para...nóia
Dedico esta canção:
Paranóia!
Com amor e com medo (com amor e com medo)
Com amor e com medo (com amor e com medo)
Com amor e com medo (com amor e com medo)
Com amor e com medo (com amor e com medo)
Com amor e com medo"
Marie Madeleine repentante
Marie Madeleine est représentée, de manière traditionnelle pour l'époque, allongée dans sa grotte (de la Sainte-Baume), l'air farouche, dénudée et méditant, les bras appuyés sur un crâne. L'influence du Caravage est sensible dans les oeuvres de l'école d'Utrecht auquel appartient l'artiste. Le commissaire a placé cette "vanité" dans la partie de son exposition intitulée "Dévoiler l'émotion", car l'intériorité des personnages représentés commence à apparaître dans les toiles du 17è siècle.
Oeuvre de Johannes Moreelse (Utrecht, vers 1603 - vers 1634)
Vers 1630
Huile sur bois
58 x 71,5 cm
Caen, musée des beaux-arts
Notice complète dans le catalogue du musée
mba.caen.fr/oeuvre/marie-madeleine-penitente
Oeuvre présentée dans l'exposition "Le théâtre des émotions", Musée Marmottan Monet, Paris
L’émotion, avec ses « réactions souvent intenses », est systématiquement présente dans les arts visuels, travaillée, traquée, déclinée. Elle incarne même la plus grande partie de leur sens, suggérant la chair, stimulant la curiosité. Toutes les expressions y sont illustrées : de la souffrance à la joie, de l’enthousiasme à la terreur, du plaisir à la douleur... Extrait du site de l'exposition : "Le théâtre des émotions", au musée Marmottan Monet, Paris
Whatever your past may have been, your future is still spotless.... Repent and aim to do good for the rest of the journey.
Te recuerdo como eras en el último otoño.
Eras la boina gris y el corazón en calma.
En tus ojos peleaban las llamas del crepúsculo.
Y las hojas caían en el agua de tu alma.
Apegada a mis brazos como una enredadera,
las hojas recogían tu voz lenta y en calma.
Hoguera de estupor en que mi sed ardía.
Dulce jacinto azul torcido sobre mi alma.
Siento viajar tus ojos y es distante el otoño:
boina gris, voz de pájaro y corazón de casa
hacia donde emigraban mis profundos anhelos
y caían mis besos alegres como brasas.
Cielo desde un navío. Campo desde los cerros.
Tu recuerdo es de luz, de humo, de estanque en calma!
Más allá de tus ojos ardían los crepúsculos.
Hojas secas de otoño giraban en tu alma.
(Pablo Neruda)
...y muy feliz finde...fresquito ;0))