tag:blogger.com,1999:blog-65513815611692337922024-03-13T00:21:29.150+01:00Hortus Carmeli. Notes on the wayUnknownnoreply@blogger.comBlogger15125tag:blogger.com,1999:blog-6551381561169233792.post-12316954424085284642015-02-12T10:29:00.000+01:002015-02-12T10:29:32.456+01:00How can I experience that God heals my psychical wounds?<div style="text-align: justify;">
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Many people tell me that they have asked God for a long time to heal their psychical wounds, they have seriously prayed for this, and nevertheless they have not noticed any healing. What might be the cause? Of course there can be plenty of them, but the most frequent one is that we expect from God something quite different than what we can get from Him.<br />
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A psychical wound always involves that our desire for love has been injured in some way, and as adults we are longing for the love we did not receive as children. We desire to be loved as if we were babies or little children. When we think about God’s healing our psychical wounds, if we really look into ourselves, we have to see that we, in fact, expect Him to fulfill this injured desire for love. However, if He fulfilled it, then He would lock us in this injured condition, and this is why He does not do it.<br />
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In order to experience God’s healing, we have to renounce this injured form of love. However, as we believe that this injured form of love is the true love, therefore we think that once we renounce it, we also renounce love itself. But of course we don’t have to renounce love; on the contrary! We only have to renounce its injured form shaped in us by our childhood injuries.<br />
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This is quite difficult. Mainly because when we have to renounce the injured form of love, we have no or only very little experience of what would be its healthy form. In this case we have to do an act of trust (that is, faith): that although I do not know what the good I’d receive would be, nevertheless I renounce this bad one.<br />
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The other great difficulty is that we want God to change our feelings, to stop us being anxious, to make us more relaxed, to give us warm feelings, and so on. However, feelings are only indications of a much deeper trouble, so basically what we want of God is as if we asked the doctor to just relieve the symptoms, and do not address our real disease. But God – as a good doctor – do not just want to administer some antipyretic, but to really heal our disease. Therefore, instead of healing our feelings, He usually starts to heal us at our spiritual level: He enlightens our intellect and strengthens our will in the good. He heals the deepest cause of our injuries, our injured relationship with Him, and the symptoms, our psychical injuries will cease in consequence of that.<br />
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However, the enlightenment of our intellect and the strengthening of our will in the good cannot be felt as clearly as the ceasing of an anxiety or as a warm feeling. Therefore one is usually not aware of this change, especially not in the beginning. Only when looking back from a longer distance, you can determine that you have become firmer in the good and that you see many things in a different way. At the same time, people usually experience a growing inner strength, stability and peace (which does not mean that they would have no more emotional swings, but they will increasingly have an interior stable point which they do not lose in trouble either).<br />
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Another major difficulty of this process is that while this spiritual growth is going on, your injured desire for love does not cease automatically. And the dissatisfaction of this injured desire is a very painful experience. At this time one is usually filled with despair, and doubts God’s love and proximity. This is the point where we have to base our safety on the faith rather than on our injured feelings: on the faith that God loves us, He is there with us, and He knows which way to lead us, what would be the best for us. That is, we have to constantly live with this pain, and each time when we feel it, we have to re-affirm our decision that we renounce the satisfaction of our injured desires, and whatever we feel, we trust in God’s love. If we can make this decision, then we can also pay attention to what God is giving to us. Because He daily offers us a lot of things, and if we accept them, then He brings us closer to Himself by a smaller or a larger step.<br />
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To this, however, I think once we have to make the fundamental decision that God is the most important in our lives, and from then on the main question of our lives should be every day what to do for getting closer to Him. Exactly as in a human relationship we have to question what should I do to make my partner happy, how should I change in order not to hurt him/her, but to delight him/her. To this we must first get to know what our faith teaches about this, and what this teaching exactly means here and now, in my life – that is, what I have to do. And what I have recognized in this way, I really have to do. If it does not go enough, I have to find the reason: what did I misunderstand, what did I not do well and why, and so on. If I found it, I fix it. While doing so, I will understand new things, which will open up new directions, and by following them, more and more new ones. And so on – until the end of my life.<br />
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In this process, especially if I turn to Him with specific questions every day, I will experience His help. I will find some book that helps, a sermon which takes me ahead, I will see more clearly what I did not yet understand, I will receive forces to do what I consider good, etc. These small everyday steps will result in clearly seeing, when looking back, that I got nearer to God. I experience His help in these helps. (This is also why you cannot accurately predict what you would experience, because this is always very personal.) And by this we are back at the beginning of the circle: that we have to renounce the injured form of our desire for love, we have to trust in God on the basis of our faith, and we have to start on the way of doing every day something for getting nearer to Him – and then I will experience that He also gives me something every day, and after a certain time I will be pleased to see in how many things I have been healed and that I achieved things which I would have not believed to be possible for me.</div>
Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-6551381561169233792.post-55316345324627776292014-12-24T10:35:00.000+01:002015-02-12T10:36:50.432+01:00The Sea<div style="text-align: justify;">
<a href="http://www.studiolum.com/wang/mallorca/mallorca-port-des-canonge-sea-01.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/mallorca/mallorca-port-des-canonge-sea-01k.jpg" style="display: block; margin: 0px auto; text-align: center;" /></a><br />
This was the title of the book from which, more than thirty-five years ago, I first learned what the sea is. In the propaganda novel of Klára Fehér a little girl, thanks to the takeover of the Communist Party after 1945, becomes a successful medical researcher. The transcendental climax of her internal transformation following the external one is when Ágnes first catches sight of the sea about which her grandmother told her in her childhood:<br />
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<span style="font-size: 85%;"><span style="color: #666666;">“…And then her grandmother always stood up from the bench, she shuffled with heavy steps into the kitchen, and she lifted down the picture hanging on the wall above the iron bed.<br />
It was an unframed card, a printed color picture. The sea.<br />
A light blue, unclouded sky, a smooth, azure water surface. At the meeting of sky and sea, a snow-white ship, and a fresh green palm leaf emerging mysteriously from somewhere in the infinite blue.<br />
– The sea – the old woman said solemnly. – Look… it nowhere has a coast, the sea is infinite, it reaches the stars…”<br />
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“…The sea is green as the molten glass, cheerfully slamming the shore. The children ride its foaming waves with rubber animals. Ágnes runs into the hot, salty water, she is swimming on the splashing waves, she is exulting, she is drunk with joy. Well, this is the sea, then!<br />
Wherever she sees, sky and sea are embracing each other. The infinity is color turquoise, and at the edge of the horizon a little white dot: a ship. She is swimming, swimming on the emerald water, and she sees herself, the image of her childhood, her grandmother, the picture above the iron bed covered with a coarse blanket. The colored postcard: sea, ship and palm tree. If there is happiness, then she imagined it always like this.<br />
…She cannot part with the water. She goes to the shore, sits on the rock, lies down on the sand, and lovingly looks the infinite water. By midday the sea becomes dark blue, a smooth, dark blue mirror, no ripple disturbs its surface. In the afternoon it suddenly starts to wave, it becomes gray-brown, rough, inscrutable. At dusk it is dark green as the rocks, only at the horizon it is red, where it bathes the sun.<br />
What if she remained motionless on the shore, if she kept sitting here on the rock, watching the swaying giant until she would feel dizzy and would fall into it… what if she now set on running toward the depths?”</span></span><br />
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<a href="http://www.studiolum.com/wang/mallorca/mallorca-port-des-canonge-sea-02.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/mallorca/mallorca-port-des-canonge-sea-02k.jpg" style="display: block; margin: 0px auto; text-align: center;" /></a><br />
I thought much about the sea. In the early eighties, during a student exchange program, our university team went to the Netherlands. On a cold, rainy autumn afternoon they took us to the sea. I could not move away from the coast. It really was infinite. Not that kind of stupid infinity like one plus one to the infinity. But infinitely vast, complex, vivid and beautiful. And one could play with it. I went to the edge and at every swell I tried to stand to the farthest point where it would come out. The Dutch did not understand it and they indignantly pushed me, soaking wet as I was, into the bus.<br />
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<a href="http://www.studiolum.com/wang/mallorca/mallorca-port-des-canonge-sea-03.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/mallorca/mallorca-port-des-canonge-sea-03k.jpg" style="display: block; margin: 0px auto; text-align: center;" /></a><br />
Not long after, my friends from the Yugoslavian Vojvodina took me to the Adriatic Sea. We went to places where there was hardly any tourist. I was lying on the shore of a small island. All was filled with the smell of resin. No person was around me, only the sea. I felt someone watching me. As I turned back, deers were staring at me from the pine groove. One of course knows that the sea is not infinite, but its beauty is so many-sided and so intensive that this knowledge does not matter. This beauty even raises you above the inevitable terror of experiencing your own limitations. And no matter how few you are able to receive of it, by way of that you will connect yourself with the sea.<br />
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From then on, I dreamed of the sea and longed for the sea.<br />
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<a href="http://www.studiolum.com/wang/mallorca/mallorca-port-des-canonge-sea-04.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/mallorca/mallorca-port-des-canonge-sea-04k.jpg" style="display: block; margin: 0px auto; text-align: center;" /></a><br />
Twenty years ago I was converted. The infinity has opened for me. Some years ago I noticed that the sea is not so painfully lacking any more. Nevertheless, the things that refer to the person beloved will always remain dear to us.<br />
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<a href="http://www.studiolum.com/wang/mallorca/mallorca-port-des-canonge-sea-05.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/mallorca/mallorca-port-des-canonge-sea-05k.jpg" style="display: block; margin: 0px auto; text-align: center;" /></a><br />
<span style="font-size: 85%;"><span style="color: #666666;">These pictures were taken just a year ago on the shore of Port d’es Canonge in Mallorca. Not far from here, in the seashore cathedral of Palma within some minutes – just like every Christmas night since seven hundred years – the medieval <i>Song of the Sibyl</i> will resound.<i></i></span></span><br />
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<span style="font-size: 85%;"><span style="font-style: italic;">El Cant de la Sibiŀla, Mallorca.</span> Jordi Savall, Montserrat Figueras, La Capella Reial de Catalunya, 1998 (36'50)</span></div>
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<span class="post-footer"><a href="http://wangfolyo.blogspot.com/2010/12/tenger.html" style="color: #5588aa;">magyarul</a></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-30512080910466284452014-10-15T21:36:00.000+02:002015-02-12T11:13:50.300+01:00The diseases of Saint Teresa of Avila<div style="text-align: justify;">
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Shortly after entering the Carmelites, Teresa takes on – no one else was able to do it – the care of a sister, who “…<i>at that time had a very great disease, and a very painful one, because she had holes in her belly so that whatever she ate immediately came out of her. She died soon afterwards. I saw that everyone was afraid of this disease, but her patience caused great envy to me. I asked God to give me such a patience, and then to give me diseases so I could serve Him.</i>” <span style="font-size: x-small;"><b>1</b></span> This idea is not new. Already as a child she tried to escape with his brother to the land of the Moors to suffer and die there for God. <span style="font-size: x-small;"><b>2</b></span><br />
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Little is known before this offering about the diseases of Teresa. We know none from her childhood. At the age of sixteen she had to be taken home from the college, because of some major illness, according to her own words, <span style="font-size: x-small;"><b>3</b></span> but they did not note down what it was. Her first disease specifically known to us is in the next year when, after terrible inner struggles, she decides to choose the monastic vocation. While she hesitates, she is repeatedly attacked by bouts of fever and fainting. <span style="font-size: x-small;"><b>4</b></span><br />
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Since when she asks God for diseases so she could better serve Him, all her life passes among terrible illnesses and pains. <b><span style="font-size: x-small;">5</span></b> Shortly after her request she starts fainting again, she is diagnosed with cardiac trouble, and she is taken to a healer. This latter tries to heal her by subjecting her liver, spleen and stomach to a brutal cleaning treatment. This insane cure probably dehydrated the organism of Teresa who was finally taken home with unbearable pains, constant fever, ruined nerves, unable to eat and to sleep. <br />
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Three months later, on 15 August 1539 in the night all signs showed that she was died. Requiem was celebrated for her, and in the monastery the tomb was opened for her body. Her father, however, despite the August heat, did not let her bury. He was kneeling at the foot of her bed, he could not be torn from there, he was praying and repeating that his daughter is not dead, that she was not born to be buried in this way. Four days later Teresa started to recover consciousness. She asked why she was called back when she was already in the heaven and she saw the hell, that her father and some religious sisters, for example her friend Juana Suárez need to be saved by her help; that she saw the monasteries she would establish and what she must do for her order; the souls that would be saved through her; that she would die as a saint and before being buried, her body would be covered by a shroud of brocade. Everyone was convinced that she was delirious. <b><span style="font-size: x-small;">6</span></b><br />
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When she fully recovered her consciousness, she could move only one finger. All her body was completely stiff, every touch was a horrible pain, every second day she was tormented by fever. She spent eight months in this condition. Three years later she asked Saint Joseph to intercede for her healing. After that she gradually regains the ability to move. However, all her adult life was accompanied by various symptoms of paralysis. Her left hand is paralyzed from time to time, occasionally even for two years. Finally on Christmas of 1577 she breaks it irreparably: she cannot take care alone of herself any more. She has regular paralyses in her limbs for several hours, accompanied by strong pains. Her tongue is paralyzed again and again, she cannot eat and speak. She experiences these in particular during the terrible foundation of Burgos. The one thing that can help her in this condition is the Holy Communion.<br />
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These pains are associated with various other diseases. A continuous, severe headache and frequent trembling of the head. Severe pains in the jaw. Her teeth are completely ruined, causing her immense pain. Her stomach is so bad that throughout two years she vomits bile even daily. Intensive pain and palpitation in the heart. The recurrent fever remains with her throughout her life. Fainting. Ruined joints and bones. Gout. Pain in the back. Problems with the liver and kidneys. The pains gets stronger in the last years of her life. Shortly before her death, at the age of 67 a medical examination cannot determine the center of the pains, because “all the body is a repository of diseases”. Her death is caused by a very strong internal bleeding – according to a plausible hypothesis, as a last phase of a uterine metastasis.<br />
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Teresa bears all this with an incredible patience from the beginning to the end. Meanwhile she establishes two men’s and fifteen women’s monasteries which, in spite of the several waves of the terrible persecutions of church in Spain, all have survived to this day. She writes one of the most important works on mysticism of all times, and a half dozen more of outstanding books. Despite the fact that in the course of the fighting within the order many of her letters were burnt, nearly four hundred and fifty of them have been left to us. She plays a key role in the reform of the Carmelite order, probably one of the most difficult reforms of church history.<br />
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These facts are usually interpreted in three ways. It gives a very sad diagnosis on the last century that in the Catholic discourse on Teresa’s diseases almost exclusively the first two are present.<br />
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For a long time – and especially with the surge of twentieth-century science – the most popular interpretation was the one offered by psychopathology. This builds on the brilliantly simple hypothesis that on psychological grounds everything is possible, thus the physical problems of Teresa were but manifestations of various psychical problems. This seemed extremely plausible to a general public that grew up with a vulgarized Freud, for whom Teresa was but a hysteric – this word is familiar for all this trend –, neurotic, and even psychotic. This explanation has the big attraction that the mystic who resists to be fitted into theoretical or practical materialism, can be immediately filed with a specific and tangible label: psychopathology (whose experts thus, incidentally, also gain one more field where they are competent because of their science). Despite all these benefits, this kind of explanation has the problem that <i>not</i> everything is possible on a psychological basis, and that a diagnosis which judges the person on one or two symptoms uprooted from the context, is a kick in the ass of psychology as a science. Because fainting, convulsion or paralysis is in fact possible in a number of psychological diseases. But each of these diseases are accompanied by typical ways of problem solving, patterns of thought, relationship to reality, stress management, stress resistance, self-concept, self-force and relationship patterns. The bulk of psychology as a science is made up by the description of them and the explanation of their relationships. Seen from this point of view – and if we want to take seriously psychology as a science, we cannot see it differently – Teresa with all her fainting, convulsions and paralysis is a quite exceptionally healthy personality, with an incredible self-force, an amazing stress resistance, an awesome sense of reality, and extraordinary conflict management skills.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBEXAUFK8SaVdfr55jVkLPSGbvE2Fj4MQLRbtNNHjrgsyDzI8mdjwXsOREXvvVeXBu_rqyuVvh3Bxg0vAVCCw5amdH_KQzME0HA9AMok-KWzcN8IDAhyphenhyphenaPi5ewce9bb79OpNrDJMhGXpA/s1600/DSC_0025c.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBEXAUFK8SaVdfr55jVkLPSGbvE2Fj4MQLRbtNNHjrgsyDzI8mdjwXsOREXvvVeXBu_rqyuVvh3Bxg0vAVCCw5amdH_KQzME0HA9AMok-KWzcN8IDAhyphenhyphenaPi5ewce9bb79OpNrDJMhGXpA/s1600/DSC_0025c.jpg" height="120" width="200" /></a></div>
Since the psychopathologic explanation is so embarrassingly weightless, the more informed usually choose the biological one. This seems much more respectful to Teresa and the whole subject, but in reality the process and its result is very similar to the previous one. The prominent representative of the science takes a couple of symptoms, on the basis of which he states that the problems of Teresa were caused, let’s say, by lung disease, or some kind of bacterial infection – the more inventive researchers even tell you exactly which bacteria. (Interestingly, these are always such diseases and bacteria, whose knowledge offers to the reader the competence and pleasant feeling of belonging to an educated public.) And while the source of their prestige is the reference to science, they generously disregard the basic scientific rule that a hypothesis must explain all the facts of a subject, and if it is unable to do so, it should be rejected. And they do so with a good reason, since in the history of Teresa’s diseases there are more than one fact – for example the paralysis which is ceased by the Communion – that <i>per definitionem</i> cannot be explained on scientific grounds. According to the rules of science, one should say that such phenomena unfortunately do not belong within the sphere of competence of science. If instead of this one creates a so-called scientific explanation, this does not only mean that he is scientifically incorrect, but also that his goal is to question the existence of the supernatural. If some bacteria explain the problems of Teresa, then there is no need of any further explanation, including the eventual participation of God. <br />
<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJX60lKhX0w_44tVi1zLVq9dWbkWacsjbPtvuFQngy4L4QRhLO8LDoSpZzNaAbgP5ZnetVSk0fumYBbnvuZw_7wLnjmQCsKhQZtHULUsm7Mrscpa6hl6hymhXUmDSbtU30D0JZ5hxMcZ4/s1600/DSC_0027c.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJX60lKhX0w_44tVi1zLVq9dWbkWacsjbPtvuFQngy4L4QRhLO8LDoSpZzNaAbgP5ZnetVSk0fumYBbnvuZw_7wLnjmQCsKhQZtHULUsm7Mrscpa6hl6hymhXUmDSbtU30D0JZ5hxMcZ4/s1600/DSC_0027c.jpg" height="267" width="400" /></a></div>
Thank God, there are a few others as well, who are not selling the apparently most marketable stuff in the various fairs of expertise, but watch in an awe the terrible secret that a six year old girl already wants to suffer and to die for God, renewing this intention at the age of twenty, and God accepts it. He takes her into the most terrible diseases, and He is with her to the very end. Thus Teresa is able to do everything. And while her body is full of inflammation, putrefaction and decomposition, she emits floral fragrance. And before taking her to all this – while they are preparing the tomb for the apparently dead Teresa –, He shows to her those works and those saved souls that will be the fruits of the suffering offered by her. <b><span style="font-size: x-small;">7</span></b><br />
<br />
<b><span style="font-size: x-small;">_______________________________________________________________ </span></b><br />
<br />
<span style="font-size: x-small;"><b>1</b> - Vida, 5.2 (V 5.2)</span><br />
<span style="font-size: x-small;"><b>2</b> - Efren de la Madre Dios, O.C.D. – Otger Stegging, O. Carm.: <i>Tiempo y vida de Santa Teresa</i>. Biblioteca de autores cristianos. Madrid 1996. 36-37.</span><br />
<span style="font-size: x-small;"><b>3</b> - V 3.3.</span><br />
<span style="font-size: x-small;"><b>4</b> - V 3.7</span><br />
<span style="font-size: x-small;"><b>5</b> - A detailed description of Teresa’s diseases and of the various attempts of explanation: Efren de la Madre Dios, O.C.D. – Otger Stegging, O. Carm.: <i>Tiempo y vida de Santa Teresa</i>. Biblioteca de autores cristianos. Madrid 1996. 109-134.</span><br />
<span style="font-size: x-small;"><b>6</b> - Efren de la Madre Dios, O.C.D. – Otger Stegging, O. Carm.: <i>Tiempo y vida de Santa Teresa</i>. Biblioteca de autores cristianos. Madrid 1996.120.</span><br />
<span style="font-size: x-small;"><b>7</b> - See on this: Reginald Garrigou-Lagrange,<span style="color: red;"> </span><a href="http://www.christianperfection.info/tta100.php">The three ages of interior life. XLIX. The life of reparation</a>. </span></div>
Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-6551381561169233792.post-62970268846607429022014-10-05T10:47:00.000+02:002015-02-12T10:47:53.506+01:00Berlin, Stegliz, Saturday morning<div style="text-align: justify;">
<div class="mosaic">
<map name="steglitz">
<area alt="steglitz" coords="0, 0, 181, 367" href="http://studiolum.com/wang/berlin/steglitz/01.jpg" shape="rect" title="In Steglitz I always recall Stirlitz from <i>The seventeen moments of spring</i> (of course I merge the two names), and I always think that at the end of the film he disappears bcause he fell in love with this city so much that he does not want to go back."></area>
<area alt="steglitz" coords="185, 0, 458, 87" href="http://studiolum.com/wang/berlin/steglitz/03.jpg" shape="rect" title="Arriving at the bus stop, the lights are so beautiful that I start to take photos."></area>
<area alt="steglitz" coords="462, 0, 549, 274" href="http://studiolum.com/wang/berlin/steglitz/06.jpg" shape="rect"></area>
<area alt="steglitz" coords="185, 93, 366, 275" href="http://studiolum.com/wang/berlin/steglitz/09.jpg" shape="rect" title="An old lady stops by, and she says, my clothing is so beautifully composed, that the pictures will be surely nice, too."></area>
<area alt="steglitz" coords="370, 93, 457, 458" href="http://studiolum.com/wang/berlin/steglitz/11.jpg" shape="rect"></area>
<area alt="steglitz" coords="185, 279, 272, 551" href="http://studiolum.com/wang/berlin/steglitz/21.jpg" shape="rect" title="Next to me, a woman begging with an accordion – I think she’s from the Balkans – prepares cosily, while smiling at me as a good neighbor. Then she starts <i>Falu Dunaju,<i> or <i>Egy szál harangvirág…</i>"></area>
<area alt="steglitz" coords="278, 279, 365, 460" href="http://studiolum.com/wang/berlin/steglitz/22.jpg" shape="rect" title="However, she does not get along more than two verses, because the elder lady greets her, by touching her hand in a very friendly way, and she, also in a very friendly way, presses it to her face. Both laugh happily."></area>
<area alt="steglitz" coords="462, 279, 549, 551" href="http://studiolum.com/wang/berlin/steglitz/24.jpg" shape="rect" title="They talk a bit. People from the neighborhood, at least five or six, pass by, and while going to shopping, stop by to talk a few words with her. Each of them hold her hand or hug her, like an old acquaintance."></area>
<area alt="steglitz" coords="0, 372, 181, 551" href="http://studiolum.com/wang/berlin/steglitz/25.jpg" shape="rect" title="The man with the bike just stops for a moment to warmly string the hand of the woman with the accordion. They talk a bit, he puts some coins on her bag, and goes."></area>
<area alt="steglitz" coords="278, 466, 459, 553" href="http://studiolum.com/wang/berlin/steglitz/34.jpg" shape="rect" title="The day starts."></area>
</map>
<img border="0" src="http://studiolum.com/wang/berlin/steglitz/map.jpg" height="552" style="display: block; margin: 0px auto 0px; text-align: center;" usemap="#steglitz" width="550" /></div>
<br />
<object data="http://www.studiolum.com/wang/audio/player.swf" height="24" id="audioplayer1" type="application/x-shockwave-flash" width="150"><param value="http://www.studiolum.com/wang/audio/player.swf" name="movie"><param value="playerID=1&soundFile=http://www.studiolum.com/wang/audio/fala-dunaju.mp3" name="FlashVars"><param value="high" name="quality"><param value="false" name="menu"><param value="transparent" name="wmode"></object><br />
<span style="color: #666666; font-size: 85%;"><a href="http://en.wikipedia.org/wiki/Ion_Ivanovici">Ion Ivanovici</a> (1845–1902, born in Temesvár/Timișoara, Serbian bandmaster of a Romanian military band): <i>The Waves of Danube,</i> in the Hungarian version by Pál Szécsi: <i>A single bluebell</i></span></div>
<br />
<span class="post-footer"><a href="http://wangfolyo.com/2014/10/berlin-steglitz-szombat-reggel.html" style="color: #5588aa;">magyarul</a></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-64498991510845011332014-01-30T20:35:00.000+01:002015-02-12T10:51:54.389+01:00How can one pay attention to anything else besides Him<div style="text-align: justify;">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_j4_MoOSHvQ6mEQnRTTWM-5ph0tmMOtQ6Ksgc5YCs7xeG8rEe-5M-BwDdLtlgNj2ZUbP8y4sK78FX7IlwiLwu9xaVyIG36ZjMV_Kjyo6PeYbz_JHLxXdqnBxaHK09245IIQNWqtcS0ok/s1600/DSC_0017a.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_j4_MoOSHvQ6mEQnRTTWM-5ph0tmMOtQ6Ksgc5YCs7xeG8rEe-5M-BwDdLtlgNj2ZUbP8y4sK78FX7IlwiLwu9xaVyIG36ZjMV_Kjyo6PeYbz_JHLxXdqnBxaHK09245IIQNWqtcS0ok/s1600/DSC_0017a.jpg" height="209" width="320" /></a></div>
Contemplative orders prescribe to all their members, from the youngest novice to the oldest monk as a basic exercise to stay always in the presence of God.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Thomas Merton complained a lot that he was unable to stay in the presence of God and do intellectual work at the same time.</div>
<div style="text-align: justify;">
<br />
<br />
I think Merton never was really in love.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
When one is deeply in love, then after going home from an encounter and beginning to take care of his own job, he does not continuously think about his love, but does his job. Nevertheless, love completely fills him. He does not oscillate between love and work, but he is absolutely filled with love while working.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
This is very similar to what happens to one who works in the presence of God: his will is focused on his love, while he carries out his work with his intellect</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-16913324525276769782013-11-12T10:38:00.000+01:002015-02-12T11:14:43.629+01:00Game <div style="text-align: justify;">
<a href="http://www.studiolum.com/wang/romanian/gypsy-children-around-bucharest.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/romanian/gypsy-children-around-bucharest-k.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
<map name="L154"><area coords="0, 0, 25, 17" href="http://riowang.blogspot.com/2011/06/juego.html" shape="rect"></area><area coords="0, 19, 25, 35" href="http://wangfolyo.blogspot.com/2011/06/jatek.html" shape="rect"></area></map><img border="0" src="http://www.studiolum.com/wang/gm/eshu.gif" height="35" style="border: 0px none; cursor: pointer; float: right; margin: 0pt 0px 0px 0pt; padding: 0px;" usemap="#L154" width="25" />At the terminus a Gypsy man and woman with three children stood next to me. They were around twenty-five or thirty year old. The features of the thin, small man were so tense and he was so painfully organized even in shorts as a mafioso in an Italian Neorealist movie. The woman was somewhat sloven, already a bit plump, but still girlish. They stood silent, embarrassed. The bus came. The man handed over the boys to the woman and was about to leave. The boys were clasping in their hands the little games they obviously got for the occasion. The woman, still clinging to the presence of the man, threatened them that if they will not be good, she would take their games away. The boys pulled themselves together a bit. – How long must be good? – asked one of them. – For a long time! – the woman replied without hesitation. The little boy looked at her, expecting to know for how long exactly. The woman thought for a moment. – All your life.</div>
<br />
<span class="post-footer"><a href="http://riowang.blogspot.com/2011/06/juego.html" style="color: #5588aa;">en español</a> • <a href="http://wangfolyo.blogspot.com/2011/06/jatek.html" style="color: #5588aa;">magyarul</a></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-8106049145358472142013-03-17T10:09:00.000+01:002015-02-12T10:16:55.093+01:00Sursum corda<div style="text-align: justify;">
<a href="http://www.studiolum.com/wang/rome-roma-santa-maria-maggiore-sursum-corda-900.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="Detail of the floor mosaic of Santa Maria Maggiore in Rome" border="0" src="http://www.studiolum.com/wang/rome-roma-santa-maria-maggiore-sursum-corda-550.jpg" style="display: block; margin: 0px auto 10px; text-align: center;" /></a><br />
<div style="color: #666666; text-align: right;">
<span style="font-size: 85%;">dedicado a Wang Wei quien sabe<br />
</span></div>
<div style="text-align: right;">
<span style="color: #666666; font-size: 85%;">que <span style="font-style: italic;">también entre los pucheros anda</span></span></div>
<br />
In one morning in the spring of 1977, in the high school „Margit Kaffka” – some decades earlier and later „Holy Margaret” – the teacher responsible for the mobilization of the Communist Youth Association went round the classes. He was inviting people for the folk dance instruction of the <span style="font-style: italic;">Torch</span> Folk Ensemble in the afternoon.<br />
<br />
The group was going to start a dance house on the model of the already popular Hungarian folk dance houses, where they were going to teach the dances of the Serbian, Croatian, Bulgarian, Greek and Macedonian ethnic minorities. They were going round the high schools of Budapest for recruiting participants.<br />
<br />
Our school was visited by the wife of the ensemble’s leader Antal Kricskovics. She was an extraordinary beauty. Apart from her really exceptional appearance, she owed this also to her majestic bearing.<br />
<br />
She arranged us in a circle and immediately started the instruction. We draw our stomach in, trust the chest out, press the shoulders down. Our back is tight, but the hip and the limbs move easily and flexibly.<br />
<br />
If you do all this, you immediately begin to breathe with full lungs. This was not customary in those times. The majority of Hungarian society compromised with the political system. People sought after momentary survival, small advantages, permitted little joys. They went about humped, they took shallow, gasping breaths.<br />
<br />
After we clarified the necessary bearing, she taught us the song “Makedonsko devoiche”, and then she started to teach the steps. Not only the bearing was majestic, but the song and the steps as well.<br />
<br />
Now as I’m writing this, I look over what sorts of music were available at that time. And I see that almost exclusively those that matched a convulsively disciplined and limited, sentimental and sensual taste of the petty bourgeoisie. Those which, even if they touched something majestic, only did so in order to pull it down to this vulgarity. “Goodbye, my sweet Piroska, there are even more beautiful girls than you.” Two steps to the right, two steps to the left. The musical indoctrinations of compromise, momentary survival, small advantages and permitted little joys.<br />
<br />
At that time I did not know anything about the subtle and intricate rhythmic structures of Balkan and Greek music, neither that I was encountering a tradition that had been preserved since the ancient Greeks. There was no live music, not even a tape recorder, only ten or fifteen teenager girls coming together by chance and singing “Makedonsko devoiche” – and my heart rose up.<br />
<br />
And that dance… Ten years later, on a warm summertime Sunday afternoon the wandering tambura-player arrived in the small Southern Hungarian village, at that time already inhabited only by Gypsies. He played <span style="font-style: italic;">kolo</span> for some pennies. Immediately a great flock gathered around him, and everyone was watching him with great yearning. The man who counted as a chief came out from his hovel, accompanied by his two wives. None of the two was older than thirty, but they were already old women, tormented, bowed and emaciated. The man gave over the money with a theatrical gesture. One woman stood to his left and the other to his right. The music started. They began to dance the <span style="font-style: italic;">kolo,</span> with a tight back, but with a loose hip, easily and flexibly. Their dance was characterized by a peculiar dignity, not canceling, but embracing their misery. Like the hand of the resurrected Christ the traces of the wounds.<br />
<br />
At that time, in that spring afternoon of 1977 I did not know anything about Christ either. But as I pulled myself out and held on to the others, my heart rose up. I was touched by that peculiar dignity that cannot be canceled by any misery.<br />
<br />
At the end of the instruction the wife of Kricskovics announced that the first dance house will be held in the House of Culture on Sunday afternoon. Of course I went there.<br />
<br />
In the thereafter following two years I lived from Sunday to Sunday. I went to the dance house of Kricskovics like a believer goes to Mass. These dances let me, the atheist, experience the sacred through my own body.<br />
<br />
<br />
In the lack of authentic folk music, let us listen to one of my favorite songs of those times: the “Highwayman Ilju”, a Macedonian-inspired poem by the great Hungarian poet László Nagy, performed by the <span style="font-style: italic;">old</span> Kolinda group (1977!). I do not know what route took <span style="font-style: italic;">them</span> to the point of perceiving and transmitting the transcendence inherent in this music – their singer Ágnes Zsigmondi, for example, was an offspring of the Communist political establishment just like me –, but I do not know any other musical group coming anywhere near to them. I think this was one of the reasons why they, while being highly successful in Western Europe, could not publish a single record in Hungary.<br />
<br />
<object data="http://www.studiolum.com/wang/audio/player.swf" height="24" id="audioplayer1" type="application/x-shockwave-flash" width="150"> <param value="http://www.studiolum.com/wang/audio/player.swf" name="movie"><param value="playerID=1&soundFile=http://www.studiolum.com/wang/audio/KolindaIljuHaramia.mp3" name="FlashVars"><param value="high" name="quality"><param value="false" name="menu"><param value="transparent" name="wmode"></object><br />
<span style="color: #999999; font-size: 85%;">Kolinda, <span style="font-style: italic;">Ilju haramia</span> (Highwayman Ilju), from the LP “Kolinda II”, 1977 (poem by László Nagy)</span><br />
<span style="font-size: 85%;"> </span><br />
<table border="0" id="table1" style="color: #999999;"><tbody>
<tr><td style="color: #999999;" valign="top"><span style="font-size: 85%;">Hey how they’re gathering to go to war<br />
Hey how they are gathering<br />
The pagans of Kochan<br />
Mother, my sweet, the pagans of Kochan<br />
<br />
Hey how densely they are coming, my sweet<br />
Hey how densely they are coming<br />
To the wide water of Kriva<br />
Mother, my sweet, to the wide water of Kriva.<br />
<br />
Hey how they would like to put in irons<br />
Hey how they would like<br />
Highwayman Ilju<br />
Mother, my sweet, Highwayman Ilju.</span><br />
<span style="font-size: 85%;"><br />
Hey but Ilju is not there, my sweet<br />
Hey Ilju is not there<br />
At the wide water of Kriva<br />
Mother, my sweet, at the wide water of Kriva.<br />
<br />
Hey Ilju is having a merry time, my sweet<br />
Hey he’s having a merry time<br />
In the city of Solun<br />
Mother, my sweet, in a good cool tavern.<br />
<br />
Hey he is served, my sweet<br />
Hey he is served<br />
By a beautiful Macedonian girl<br />
Mother, my sweet, by a beautiful Macedonian girl.</span></td><td valign="top"><span style="font-size: 85%;">Hej de, gyűlnek hadba, édes,<br />
Hej de, gyűlnek hadba<br />
Kocsáni pogányok,<br />
Anyám édes, kocsáni pogányok.<br />
<br />
Hej de, sűrün jönnek, édes,<br />
Hej de, sűrün jönnek<br />
Széles Kríva vízhez,<br />
Anyám édes, széles Kríva vízhez.<br />
<br />
Hej de, vasra vernék, édes,<br />
Hej de, vasra vernék<br />
Ilju haramiát,<br />
Anyám édes, Ilju haramiát.</span><br />
<span style="font-size: 85%;"><br />
Hej de, nincs ott Ilju, édes,<br />
Hej de, nincs ott Ilju,<br />
Széles Kríva víznél,<br />
Anyám édes, széles Kríva víznél.<br />
<br />
Hej de, vígad Ilju, édes,<br />
Hej de, vígad Ilju,<br />
Szolun városában,<br />
Anyám édes, jó hűvös ivóban.<br />
<br />
Hej de, néki szolgál, édes,<br />
Hej de, néki szolgál,<br />
Széplány, makedonka,<br />
Anyám édes, széplány, makedonka.</span></td></tr>
</tbody></table>
<br />
Now as I’m listening to it, this song even thirty years later asks me whether I’m living with a heart rose up enough. Perhaps I will write more about them.</div>
<br />
<span class="post-footer"><a href="http://wangfolyo.blogspot.com/2008/07/sursum-corda.html" style="color: #5588aa;">magyarul</a></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-10243503951237809582012-11-24T10:55:00.000+01:002015-02-12T10:55:51.064+01:00Kerchiefs, kerchiefs, kerchiefs ...<div style="text-align: justify;">
<a href="http://www.studiolum.com/wang/istanbul/shawl/02.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/istanbul/shawl/02k.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
in all quantities, sizes, shapes, colors. The very first thing one encounters when exiting the arrival hall of the Istanbul airport is the poster of the <a href="http://www.armine.com.tr/">Armine</a> fashion company showing a very pretty young woman with a kerchief. And from then on the whole city is full of little, small, huge and giant posters, and on the posters wonderful women with kerchiefs. And not only on the posters. By the time I arrived to the inner city, I was completely enthusiastic. Kerchiefs became a fashion in Istanbul.<br />
<br />
<div style="text-align: center;">
<object data="http://www.studiolum.com/wang/audio/player.swf" height="20" id="audioplayer1" type="application/x-shockwave-flash" width="150"><param value="http://www.studiolum.com/wang/audio/player.swf" name="movie"><param value="playerID=1&soundFile=http://www.studiolum.com/wang/audio/cantemir-semai.mp3" name="FlashVars"><param value="high" name="quality"><param value="false" name="menu"><param value="transparent" name="wmode"></object><br />
<span style="font-size: 85%;"><span style="font-style: italic;">Der makām-ı Şūri Semâ’i</span> (Mss. D. Cantemir 256). Savall: <i>Istanbul,</i> 3'33"</span></div>
<br />
<a href="http://www.studiolum.com/wang/istanbul/shawl/01.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/istanbul/shawl/01kk.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
Four years ago we set out from here to Persia where I was completely fascinated by what an incredibly sophisticated fashion can be pursued with the strictly regulated black chador. The kerchief costume of Istanbul, on the contrary, had not made any particular impression on me, and it did not seem to be very different from what is usual at us.<br />
<br />
<a href="http://www.studiolum.com/wang/istanbul/shawl/04.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/istanbul/shawl/04kk.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
Now, however, it is immediately striking how many women wear a kerchief. Not only the elder and the poor, but also the young, the obviously affluent and highly educated women wear it in mass, from the veil covering even the eye to the highly artistic and extravagant compositions. And they seem to find a great joy in it <br />
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<div style="text-align: center;">
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Among the young people it is undoubtedly the Armine company to determine <a href="http://www.onlinearmine.com/KMDefault.aspx">the trend:</a> discreet, subtle pastel tones and floral patterns, natural, soft materials. They do not sell only kerchiefs, but whole collections, dresses, accessories, everything harmonized with everything. <br />
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<div style="text-align: center;">
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In addition, there are many, not only young people but also elder women who, taking full advantage of the wide range of possibilities, wear similarly sophisticated, but individually configured kerchief and dress compositions. <br />
<br />
<a href="http://www.studiolum.com/wang/istanbul/shawl/03.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/istanbul/shawl/03k.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
I guess I have never ever seen a fashion which would have showed in such a fabulous wealth and diversity in how many ways one can be pretty and feminine. <br />
<br />
<a href="http://www.studiolum.com/wang/istanbul/shawl/05.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://www.studiolum.com/wang/istanbul/shawl/05kk.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a></div>
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<span class="post-footer"><a href="http://wangfolyo.blogspot.com/2011/06/kendo-kendo-kendo.html" style="color: #5588aa;">magyarul</a></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-49578275462907226242012-06-26T00:10:00.000+02:002015-01-27T17:08:01.041+01:00Why do I continue to have negative emotions, despite the fact that I pray for their disappearance?<br />
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Many times we pray for the disappearance of our negative emotions, anxiety, fear and anger. God sometimes really helps in this. But not always.<span style="font-size: x-small;"><b> 1</b></span></div>
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<br />
Our emotions, just like our external senses (sight, hearing or sense of smell) have the task of showing us the external world, our feelings to and relationship with other people, so that we can act accordingly. Thus the negative emotions – similarly to the unpleasant sights, sounds and smells – are just as important as the positive ones, because negative emotions, similarly to negative impressions, always point to some danger. If during a journey we always looked at the beautiful sunset and did not see the abysses, we would never arrive at our goal.</div>
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Often this is the case with our emotions. In dangerous situations, our anxiety, fear and anger draws our attention to the danger.</div>
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A family wants to take out a very high loan which would burden them over their forces. Throughout the process of taking up the loan, the husband feels a very intense anxiety. He keeps praying for his anxiety to pass away, but it does not decrease. A middle-aged woman feels very strong anger toward her mother, who constantly wants to control and limit her. She asks God to free her from her anger, but it is not relieved.</div>
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<br /></div>
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The anxiety of the husband warns him the very serious danger that the loan is well above their forces. The anger of the middle-aged woman shows that in spite of her adult age she has not yet broken away from her mother, and has not yet formed her own life.<br />
</div>
<div style="text-align: justify;">
In such situations their request to let their negative emotions pass away is like when running toward the abyss we would ask God let us see only the beautiful sunset. In such cases we ask in fact that in a dangerous situation which we ought to solve, we should not do anything, and while we are heading for the disaster, we would even feel very well.</div>
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Therefore, if heading for the disaster is not what we want to do, then if God does not relieve our negative emotions, then we always should ask ourselves what is wrong in our lives, to which these negative feelings refer.</div>
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<span style="font-size: x-small;">1. I have already written that we often do not experience God healing us because while we ask Him for healing, we in fact want our injured desire of love to be fulfilled, and if God gave this to us, then He would not heal us but rather fix us in our injuries.</span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-77651185467865451152012-02-08T22:25:00.003+01:002012-02-08T23:53:20.103+01:00Reginald Garrigou-Lagrange - on his life and his works on the web<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEih7TIxMK2TWp7B8HXxPM5a8PvAbWnVXJ5Dy4YL-Fb8UZMm8OuIuJ3cuHdId65_rM18cHdz04xupQx9rWkPWQqktjELXL9Tmau6aAb8hyndAbH6jQraUbzfSzbNvvzSBskrLreaJe_mSNY/s1600-h/R%C3%A9ginald_Garrigou-Lagrange.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5433313175546326962" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEih7TIxMK2TWp7B8HXxPM5a8PvAbWnVXJ5Dy4YL-Fb8UZMm8OuIuJ3cuHdId65_rM18cHdz04xupQx9rWkPWQqktjELXL9Tmau6aAb8hyndAbH6jQraUbzfSzbNvvzSBskrLreaJe_mSNY/s320/R%C3%A9ginald_Garrigou-Lagrange.jpg" style="cursor: pointer; float: left; height: 303px; margin: 0pt 10px 10px 0pt; width: 250px;" /></a><br />
<div style="text-align: justify;">Reginald (Gontran-Marie) Garrigou-Lagrange was born in France in 1877 and died in Rome in 1964.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">He started to study medicine at the university of Bordeaux, but in 1897, under the impact of his deep conversion, he left the university and entered the Dominican order.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">From 1909 to 1959 he taught fundamental theology and dogmatic in the Angelicum in Rome, and in 1917 he founded the first department of spiritual theology.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">He has been considered the most important Thomist theologian of the 20th century. His achievement was particularly significant on the field of spiritual theology.</div><br />
<b>ON HIS LIFE ON THE WEB:</b><br />
<br />
<b>-</b> <a href="http://en.wikipedia.org/wiki/Reginald_Garrigou-Lagrange">Reginald Garrigou-Lagrange OP</a><br />
- <a href="http://www.christendom-awake.org/pages/thomas-crean/saint-in-heaven.htm">A Saint in Heaven</a><br />
- <a href="http://www.sspxasia.com/Countries/Philippines/OLVC%202011/Articles/The%20Last%20Battle%20of%20Lagrance.pdf">The Last Battle of Garrigou-Lagrange</a> <br />
- <a href="http://www.santiebeati.it/dettaglio/95047">Padre Gontran Garrigou-Lagrange</a><br />
- <a href="http://garrigou-lagrange.weebly.com/biografia.html">Réginald Garrigou-Lagrange Il mostro sacro del Tomismo</a><b> </b><br />
<br />
<b>BIBLIOGRAPHY:</b><br />
<br />
- <a href="http://katolikrevue.ath.cx/osobnosti/lagrange/bibliografie_lagrange.htm">Bibliografie P. Reginalda Garrigou-Lagrange OP </a><br />
- <a href="http://morec.com/aquinas/garrigou.html">Reginald Garrigou-Lagrange</a><br />
- <a href="http://garrigou-lagrange.weebly.com/opere-su-p-garrigou-lagrange.html">Fonti bibliografiche su P. Réginald Garrigou-Lagrange</a><br />
- <a href="http://garrigou-lagrange.weebly.com/opere-di-p-garrigou-lagrange.html">Tutte le opere di p. Garrigou-Lagrange</a><b> </b><br />
<br />
<b>HIS WORKS:</b><br />
<br />
<b>in English;</b><br />
- <a href="http://www.christianperfection.info/">THE THREE AGES OF THE INTERIOR LIFE</a><span style="color: #666666;">.</span><br />
- <a href="http://www.ewtn.com/library/SPIRIT/3WAYS.TXT">THE THREE WAYS OF THE SPIRITUAL LIFE</a><span style="color: #666666;">.</span><br />
<span style="color: #666666;">-</span><a href="http://www.ewtn.com/library/SPIRIT/LIFE_EV.TXT"> LIFE EVERLASTING</a><span style="color: #666666;">.</span><br />
<span style="color: #666666;">- </span><a href="http://www.ewtn.com/library/THEOLOGY/CHRIST.HTM">CHRIST THE SAVIOR</a><span style="color: #666666;">.</span><br />
<span style="color: #666666;">- </span><a href="http://www.thesumma.info/saviour/index.php">CHRIST THE SAVIOUR - A Commentary on the Third Part of St Thomas' Theological Summa </a><br />
<span style="color: #666666;">- </span><a href="http://www.ewtn.com/library/THEOLOGY/REALITY.HTM">REALITY—A Synthesis Of Thomistic Thought</a><span style="color: #666666;">.</span><br />
<span style="color: #666666;">- </span><a href="http://www.ewtn.com/library/THEOLOGY/PROVID.HTM">PROVIDENCE</a><span style="color: #666666;">.</span><br />
<span style="color: #666666;">- </span><a href="http://www.ewtn.com/library/THEOLOGY/TRINITY.HTM">THE TRINITY AND GOD THE CREATOR</a><span style="color: #666666;">.</span><span style="color: #666666;"> </span><br />
<span style="color: #666666;">- </span><a href="http://www.ewtn.com/library/Theology/gracegarrlagr.HTM">GRACE: Commentary on the Summa Theologica of St. Thomas</a><span style="color: #666666;">.</span><span style="color: #666666;"> </span><br />
<span style="color: #666666;">- </span><a href="http://www.thesumma.info/index.php">Commentaries on the Summa written by Pere Reginald Garrigou-Lagrange, O.P</a><span style="color: #666666;">.</span><span style="color: #666666;"> </span><br />
<a href="http://www.thesumma.info/one/index.php">- THE ONE GOD - A Commentary on the First Part of St Thomas' Theological Summa </a><br />
- <a href="http://www.thesumma.info/predestination/index.php">PREDESTINATION</a><br />
- <a href="http://www.pathsoflove.com/priesthood-and-perfection/#introduction">The Priesthood and Perfection</a><br />
- <a href="http://www.catholictradition.org/Christ/lagrange.htm">Excerpts from fr. Garrigou-Lagrange OP</a> <br />
- <a href="http://thomistica.net/news/2007/3/2/excerpts-from-garrigou-lagranges-commentary-on-de-eucharistia.html">Excerpts from Garrigou-Lagrange's commentary on De Eucharistia</a><br />
- T<a href="http://www.catholictradition.org/Mary/mother-savior.htm">he Mother of the Savior</a><br />
- <a href="http://www.cfnews.org/gg-newtheo.htm">Where is the New Theology Leading Us?</a> <br />
<br />
<b>en français</b><br />
- <a href="http://une-ermite-laique-consacre.com/Menu-P.Garrigou-Lagrange.o.p._Tome-I-Partie-2-Les-3-ages-vie-interieure.htm">Les Trois äges de la vie Intérieure</a><span style="color: #666666;"> </span><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/LaMere.html">La Mère du Sauveur et notre vie intérieure </a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Providence.html">La Providence et la confiance en Dieu</a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/eternelle_vie.html">L'Éternelle vie et la profondeur de l'Âme</a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/trois_voies.htm">Les trois conversions et les trois Voies</a><br />
- <a href="http://openlibrary.org/works/OL11301711W/Le_sens_commun">Le sens commun</a><br />
- <a href="http://www.thomas-d-aquin.com/Pages/Livre/Garrigou/Synthese_thomiste.pdf">La synthèse thomiste</a><br />
- <a href="http://www.christ-roi.net/index.php/Garrigou-Lagrange,_R%C3%A9ginald_Fr.,_La_M%C3%A8re_du_Sauveur_et_notre_vie_int%C3%A9rieure">La Mère du Sauveur et notre vie intérieure</a><br />
- Articles:<br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/La_Royaute.html"><span style="font-family: Times New Roman;">La Royauté universelle du Christ</span></a><br />
<span style="font-family: Times New Roman;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Personnalite.html">L'unique personnalité du Christ</a><span style="font-family: Times New Roman;"> </span><br />
<span style="font-family: Times New Roman;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Le_Sacerdoce.html"><span style="font-family: Times New Roman;">Le sacerdoce du Christ</span></a><br />
<span style="font-family: Times New Roman;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Le_Christ.html">Le Christ Chef mystique de l'Eglise</a><span style="font-family: Times New Roman;"> </span><br />
<span style="font-family: Times New Roman;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Le_Coeur.html"><span style="font-family: Times New Roman;">Le Cœur eucharistique de Jésus et le don parfait de Lui-même</span></a><br />
<span style="font-family: Times New Roman;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Trinite_en_nous.html">La Sainte Trinité en nous</a><span style="font-family: Times New Roman;"> </span><br />
<span style="font-family: Times New Roman;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Trinite_et_don.html">La Sainte Trinité et le don de soi</a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Convenances.html">Les convenances de l'Incarnation et notre vie spirituelle</a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Le_progres.html">Le progrès spirituel en Marie</a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Gouvernement.html">Du gouvernement royal</a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/enfant_de_Dieu.html">La joie d’être enfant de Dieu</a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/La_charite.html">La charité et les béatitude</a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/efficacite.html">L'efficacité de la prière</a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Preeminence.html">La Prééminence de saint Joseph sur tout autre saint</a><br />
- <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Abandonner.html"><span style="font-family: Times New Roman;">Comment devons-nous nous abandonner à la Providence ?</span></a><br />
<span style="font-family: Times New Roman;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Discernement.html"><span style="font-family: Times New Roman;">Le Discernement des esprits</span></a><span style="font-family: Times New Roman;"> </span><br />
<div class="Style5" style="margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span style="font-family: Times New Roman;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Premystique.html"><span style="font-family: Times New Roman;">Prémystique naturelle et mystique surnaturelle</span></a></div><div class="Style5" style="margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span style="font-family: Times New Roman;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/amour_pur.html"><span style="font-family: Times New Roman;">La Question de l'Amour pur et les principes de St Thomas</span></a><span style="font-family: Times New Roman;"> </span></div><div class="Style5" style="margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span style="font-family: Times New Roman;"> - </span><span style="font-family: Times New Roman,Times;"><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Reparation.html">Le devoir de la réparation</a></span></div><div class="Style5" style="margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span style="font-family: Times New Roman,Times;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Messe.html">L'assistance à la Messe, source de vie spirituelle</a><span style="font-family: Times New Roman,Times;"> </span></div><div class="Style5" style="margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span style="font-family: Times New Roman,Times;"> - </span><a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Saint_sacrifice.html">L'âme du Saint-Sacrifice de la Messe</a></div><div class="Style5" style="margin-bottom: 0pt; margin-top: 0pt; text-align: left;"> - <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Communions.html">Les communions sans action de grâces</a> </div><div class="Style5" style="margin-bottom: 0pt; margin-top: 0pt; text-align: left;"> - <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/intelligence.html">Pour l’intelligence du dogme de la Providence</a></div><div class="Style5" style="margin-bottom: 0pt; margin-top: 0pt; text-align: left;"> - <a href="http://livres-mystiques.com/partieTEXTES/Garrigou_Lagrange/Grace_saintete.html">Grâce actuelle et sainteté personnelle</a> </div><br />
<b>en español</b><br />
- <a href="http://www.4shared.com/office/0DDUBpEU/garrigou-lagrange_reginald_las.html">Las tres edades de la vida interior</a><br />
- <a href="http://www.mediafire.com/?v9k4qcc5a2alaq3">La sintesis tomista</a> <br />
<br />
<b>in italiano</b><br />
- <a href="http://www.haerentanimo.net/?p=902">Sacerdote con Cristo Sacerdote e Vittima</a><b></b>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-27647709732817107252011-12-05T11:02:00.000+01:002015-02-12T11:07:50.320+01:00Psychohorror<div style="text-align: right;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5PqGl0rxLegFDvdwiivvKLh6kI5dB8hizH3gqIvHriWrrFnpoSxykt0A_Q7hkn81T9sj6zL7WAvQBdJnUbB9jQ8hWjCDK_squLDKqfLVJhn1v1Dk9EzBUox6Qf71OiwAZ5OtGNP182Qk/s1600/DSC_0048.JPG" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5PqGl0rxLegFDvdwiivvKLh6kI5dB8hizH3gqIvHriWrrFnpoSxykt0A_Q7hkn81T9sj6zL7WAvQBdJnUbB9jQ8hWjCDK_squLDKqfLVJhn1v1Dk9EzBUox6Qf71OiwAZ5OtGNP182Qk/s1600/DSC_0048.JPG" height="214" width="320" /></a><span style="font-size: 85%;"><span style="color: #666666;">“Respect only what brings joy, energy and purpose into your life.<br />Then follow your way, the way of magic and dream.”<br /><br />„Hypnotherapy and relaxation technics are attractive primarily to those clients<br />who are looking for trance experiences.”<br /><br /><span style="font-style: italic;"> </span></span></span><br />
<div style="text-align: left;">
<span style="font-size: 85%;"><span style="color: #666666;"><span style="font-style: italic;">(quotations from sites of psychologists</span></span></span></div>
<div style="text-align: left;">
<span style="font-size: 85%;"><span style="color: #666666;"><span style="font-style: italic;"> recommended on pszichologia.lap.hu)</span></span></span></div>
</div>
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<div style="text-align: justify;">
As a Christian psychologist, for a couple of years I have pursued a therapy which integrates the tradition of Christian spiritual guidance with the knowledge of modern psychology. In this September I have included a description of it (at the moment in Hungarian only) on <a href="http://www.hortuscarmeli.ms/main/hu/segito.htm">my page,</a> and <span style="font-style: italic;">startlap.hu</span> link portal.<br />
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
I have sent it as a recommended link to a dozen of pertinent psychological pages of the <br />
<br />
When I had sent the links of my <a href="http://agardendiary.blogspot.com/">gardening</a> <a href="http://www.hortuscarmeli.ms/garden/en/garden.htm">pages</a> to the respective subpages of the same portal, about 80% included them, while 20% refused them. The excuses of refusal were not very plausible, but well, not everyone must like my cheek and pages.<br />
<br />
Now I expected more or less the same proportion. However, it turned to be quite different. A lot of page owners have not even replied, and among those eight who did, two included my link while the rest refused it.<br />
<br />
First I did not understand the reason. And then I, like the vodka in the joke, decided to go out and check who is this Ivan Ivanovich who keeps refusing me.<br />
<br />
I found the following:<br />
<br />
<table border="1" cellpadding="6" cellspacing="0" style="color: #111111;"><tbody>
<tr><td width="50%">Conflict management page:<br />
<span style="color: #666666; font-size: 85%;">“Dear Kata, thank you very much, I have included the link!”</span></td><td style="text-align: justify;" width="50%">1 esoteric link on the page – Both here and in the rest I only counted the explicitly esoteric links.</td></tr>
<tr><td style="text-align: justify;" width="50%">Parents page:<br />
<span style="color: #666666; font-size: 85%;">“Dear link recommender. Thank you for visiting my page and recommending your link. I have included it, but in terms of my editorial principles, I have placed it in a different box.”</span></td><td width="50%">5 - 10 esoteric links</td></tr>
<tr><td style="text-align: justify;" width="50%">Consultation page:<br />
<span style="color: #666666; font-size: 85%;">“Dear link recommender! The editor, in tems of the guideline concerning link recommendation, preferred not to include the link recommended by you.”</span></td><td width="50%">17 esoteric page and portal links</td></tr>
<tr><td width="50%">Health page:<br />
<div style="color: #666666; text-align: justify;">
<span style="font-size: 85%;">“Dear link recommender! The content of the page recommended by you does not have the necessary amount or quality of information which would make it really useful for the users visiting the Health page. And as the Health page does not have in view to function as a complete and exhaustive link collection, therefore I am sorry to say that I cannot include your link between the already existing ones.”</span></div>
</td><td style="color: black; text-align: justify;" width="100%">16 esoteric page and portal links, with an emphasis on esotericism and homeopathy</td></tr>
<tr><td style="text-align: justify;" width="50%">Psychological aid page:<br />
<span style="color: #666666; font-size: 85%;">“Thank you for your recommendation, but the page proposed by you is no site, only a document (sic) which,</span><span style="color: #666666; font-size: 85%;"> in terms of the rules of our system,</span><span style="color: #666666; font-size: 85%;"> cannot be included in my page.”</span></td><td style="color: #666666;" width="100%"><span style="color: black; font-size: 100%;">50 esoteric page and portal links</span></td></tr>
<tr><td style="text-align: justify;" width="50%">Stress page:<br />
<span style="color: #666666; font-size: 85%;">“Dear link recommender! Thank you for your proposal. Although your web page is pleasant, however, I cannot accept it, because its topic does not match the page edited by me.”</span></td><td width="50%">58 esoteric page and portal links</td></tr>
<tr><td style="text-align: justify;" width="50%">Self-knowledge page:<br />
<span style="color: #666666; font-size: 85%;">“Dear link recommender! Thank you for your proposal. Although your web page is pleasant, however, I cannot accept it, because its topic does not match the page edited by me.”</span></td><td width="50%">66 esoteric page and portal links</td></tr>
</tbody></table>
<br />
All right. Now we already see who Ivan Ivanovich is. It is noteworthy that the better position he has, the more sneaky and insolent he is.<br />
<br />
In the Consultation page he still clearly declares that he does not wish to include my page. I understand it well: if I opened a special section for esotericism, I would also not wish to include the link of a Christian on my page.<br />
<br />
The editor of the Health page was impertinent enough to write about my exceptionally informative and well edited page (I can justifiably affirm this, after having visited the pages of several hundreds of psychologists) that it does not have the necessary amount and quality of information which would make it useful for the visitors of his page. Of course, if someone is looking for esotericism, the focus of his page, then he or she will certainly not find it on mine.<br />
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The editor of the Psychological aid page is more astute, and covers himself by referring to a never seen rule that stands above him. And he has all reason to cover himself, as he promotes oracle pages, horoscope and brain control as psychological aids. The one recommending all this is Imre Farkas, the president of the Győr-Sopron county branch of the Hungarian Psychological Aid by Phone for Children and Youth organization. Let us send oracles on the cell phones of every Hungarian children!<br />
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Krisztián Füredi, the editor of the Stress and Self-knowledge pages also edits the Hypnosis, Cognitive, NLP, Psychoanalysis, Psychodrama, Psychology, Psychotherapy, Personality and Social psychology pages. This means that he nailed more or less the complete field of psychology. Whoever is not included in his pages will not enter on the psychological web market which is increasingly covering the whole market.<br />
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So he does not strain himself to write that the topic of my site does not match that of the page edited by him. And the topic of his page is not what its title suggests, but what he likes. And he likes esotericism very much. This is not only indicated by the more than a hundred and twenty esoteric links on the Stress and Self-knowledge pages.<br />
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After having refused my link on the Psychology page with this excuse:<br />
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<span style="color: #666666; font-size: 85%;">The content of the recommended page is relevant in every aspect, nevertheless I am sorry to say that I cannot accept it, as this topic is already completely covered by the other links on the page, so your link would not add extra information to the readers,</span><br />
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I thought, how great, if they completely cover it then I will easily find here all the other Christian psychologists. What I found, however, was the following:<br />
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About 20% of the psychologists linked by him exclusively follow some traditional clinical method, principally Freudian psychoanalysis. This is that 20% where the patient will suffer probably no injury, apart from eventually paying a lot of money for absolutely nothing. In any case, he or she will encounter a systematic, controlled and transparent method that does not intend to manipulate him or her, but to promote the evolution of his or her personality.<br />
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In the case of about 30% of the therapeutes on the page no information is given about their method. They only communicate to their future patient that if he or she will go to them then everything will be very good.<br />
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About 40% of the psychologists applies – either exclusively, or as a supplement – some manipulative technique, some sort of autogene training, relaxation, hypnose, katatim imaginative psychotherapy (KIP), neurolinguistic programming (NLP).<br />
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These manipulative techniques are usually recommended for a quickly relaxation to people suffering of stress. However, the relaxation basically works like a mild tranquillizer. It does not resolve the problem, only helps one in worrying less about it. If one continuously resorts to this solution, then the unresolved problem will look for another outlet. The patient will change symptoms, and from then on will go see the psychologist not about stress but about indigestion or computer addiction. If the psychologist manages to cure this on the level of symptoms again, then he can perfectly gain his living on a few patients until the end of his life.<br />
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The relaxation techniques are similar to mild tranquillizers also in that aspects that they are of no worth in the case of great stress. My psychologist friend who had learned autogene training, replied to me when I asked her why she did not use it in some really hard situation, that she could not relax when she was so nervous…<br />
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This is, however, the smaller problem. The bigger one is that what begins with the manipulation of the body, soon becomes the manipulation of the mind. The patient communicates with some<span style="font-style: italic;">thing</span> – inner images, the subconscious, etc. – like with a <span style="font-style: italic;">person.</span> However, our inner images and subconscious are no persons. There is nothing in your subconscious which was not put there by yourself. The contents of the subconscious can be uncovered, and this has therapic effect indeed. But you cannot <span style="font-style: italic;">communicate</span> with it.<br />
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You can only communicate with the psychologist to whom you delivered yourself and who, for example in the case of NLP, applies techniques to go round the conscious resistance of the patient and to bring him in a modified mental state where his subconscious opens to the suggestions of the psychologists. And in the so-called katatim imaginative psychotherapy (KIP) the psychologist moves the patient to directly deliver him- or herself to various spiritual forces.<br />
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This means that with about the 40% of the psychologists on the Psychology page you are lucky if you only pay a lot of money for techniques that you cannot use for anything and do not receive hard esotericism by right of “psychology”.<br />
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Finally, it is exactly hard esotericism that is offered by a bit more than 10% of the psychologists on the Psychology page. Esotericism in every form, astrology, tarot, gurus and masters.<br />
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Everything is clear. No Christian psychologist is necessary here,<br />
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<span style="color: #666666; font-size: 85%;">“</span><span style="color: #666666; font-size: 85%;">as this topic is already completely covered by the other links on the page</span><span style="color: #666666; font-size: 85%;">.”</span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-86739811964772546052011-12-02T13:23:00.000+01:002015-01-27T16:27:34.231+01:00One Mass offered for several persons<div style="text-align: justify;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5mFlFrAxCDSrk2tr7LuNilZHA_bBKb5RfRNYLr_cwiMZeQJJrCXUB4OMtUlNYjr3aFR3U8cp0XdzoRwH-Et2kVeSrjpNX8H0ANqGCRIfNHDqnt89VJ8UwZWU72DxyUmUfT4ba2m3A78g/s1600/DSC_0018a.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5mFlFrAxCDSrk2tr7LuNilZHA_bBKb5RfRNYLr_cwiMZeQJJrCXUB4OMtUlNYjr3aFR3U8cp0XdzoRwH-Et2kVeSrjpNX8H0ANqGCRIfNHDqnt89VJ8UwZWU72DxyUmUfT4ba2m3A78g/s1600/DSC_0018a.jpg" height="214" width="320" /></a></div>
<i> “One Mass said for many persons can be just as profitable to each, according to the measure of his devotion, as if it were offered for one alone. The sun illuminates ten thousand people as easily as if they were but one person.”</i> <sup><b>1</b></sup><br />
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You should use this opportunity and to offer every Mass in which you participate for the most people possible. First I picked up at the beginning of the Mass the names of the people for whom I wanted to offer it. However, in this way half of them were omitted, and I spent the Mass by thinking about who was forgotten. So I began to compose various standard lists including their names, and I offer every Mass, besides my actual demands, for these lists. I have found this method quite useful for several years. Perhaps others will find it useful, too.<br />
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<sup><span style="font-size: 75%;"><b>1</b></span></sup><span style="font-size: x-small;"> <b>Reginald Garriogu-Lagrange</b><b>:</b><b> </b><b><i><a href="http://www.ewtn.com/library/SPIRIT/LIFE_EV.TXT">Life Everlasting</a></i></b>. “26. CHARITY FOR THE POOR SOULS. How shall we exercise this charity.”In this book, Garrigou-Lagrange writes about the final things: the preparation for the death, the process of dying, the intelligence and will of the soul after its separation from the body, the individual judgement taking place in the moment of the death, the last judgement a the end of the world, the hell, purgatory and heaven.</span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-71822086735263614212011-11-26T14:34:00.002+01:002015-02-12T11:11:41.758+01:00Praying for those who will die<div style="text-align: justify;">
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“<i>Pray for those who will die during the Mass at which you are going to assist</i>”, quotes Garrigou-Lagrange in his <i><a href="http://www.ewtn.com/library/SPIRIT/LIFE_EV.TXT">Life Everlasting</a></i> <sup><b>1</b></sup> an entry from the guest book of a French Carmelitan monastery.<br />
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The author of the entry did not explain it in detail, as at that time it was absolutely obvious, that the most effective intercession for the dead is the offering of the Mass. If you attend a Holy Mass, you can offer it not only for yourself, but for any number of requests and persons, and they too will have a share<a href="http://www.blogger.com/goog_1362851796"> </a>in the graces of the Mass just like him/her.<br />
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I think that this appeal is even more timely now than then. As there are less Masses and less people who offer them, therefore it is worth to offer the Mass on which you participate for all the people who die on that day, and – as so few people pray for them – also for the souls suffering in the Purgatory.<br />
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<sup><span style="font-size: 75%;"><b>1</b></span></sup> <span style="font-size: x-small;"><b>Reginald Garriogu-Lagrange</b><b>:</b><b> </b><b><i><a href="http://www.ewtn.com/library/SPIRIT/LIFE_EV.TXT">Life Everlasting</a></i></b>. 7. FINAL IMPENITENCE. Deathbed Conversion. In this book, Garrigou-Lagrange writes about the final things: the preparation for the death, the process of dying, the intelligence and will of the soul after its separation from the body, the individual judgement taking place in the moment of the death, the last judgement a the end of the world, the hell, purgatory and heaven.</span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-34917715960233235512011-10-19T12:26:00.000+02:002015-02-12T10:28:03.077+01:00Sunday morning<div style="text-align: justify;">
<a href="http://www.studiolum.com/wang/csomor/haz/01.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/01c.jpg" style="display: block; margin: 0px auto; text-align: center;" /></a><br />
Early Sunday morning, the sun just starts to shine in. On the days when it is too cold to drink my tea and pray <a href="http://agardendiary.blogspot.com/">in the garden,</a> I sit on this bench and watch the garden from here.<br />
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<a href="http://www.studiolum.com/wang/csomor/haz/02.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/02c.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
This is what I see before me on this Sunday morning.<br />
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<a href="http://www.studiolum.com/wang/csomor/haz/03.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/03c.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
<a href="http://www.studiolum.com/wang/csomor/haz/04.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/04c.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
Opposite, the door to the garden.<br />
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<a href="http://www.studiolum.com/wang/csomor/haz/05.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/05c.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
This is what I see to the left. Between the two columns, a century old pine chest, and around the door, Afghan kilims. We bought them fifteen years ago in the Afghan carpet shop in Hajós street when nobody was interested in nomadic rugs yet. Probably they are the world’s cheapest nomadic carpet shop: some pieces are cheaper than on the spot, over there. It’s their secret how they do that.<br />
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<a href="http://www.studiolum.com/wang/csomor/haz/06.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/06c.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
Behind the gallery bar, our library.<br />
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<a href="http://www.studiolum.com/wang/csomor/haz/07.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/07c.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
The carpet to the left is made of a Qasqai camel foal hair rug and two Bakthiari flour sacks which I sewed together. The Qasqais and Bakhtiaris are two nomadic tribes in the western Iranian mountains, which, just like the other tribes in the area, produce fantastic hand-woven fabrics. We received them in Isfahan, in the bazaar, from the collection of Akbar Keshani with whom we spent a day and who asked us to take care of them as if he gave us his own children. The felt to the right was painted by me. If I remember well, it was in 1991 that we visited the exhibition of the ethnographic museum of Vienna on the carpets of an Afghan nomadic tribe. I wove for years, and I know a little bit about carpets. I was totally amazed by the incredibly high quality of their works. We spent several hours at the exhibition. Before exiting the room, we found a small table on the wall which explained that this tribe does not exist any more, they were destroyed during the war in Afghanistan. I made the felt in their memory, with a motif frequently used by them.<br />
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<a href="http://www.studiolum.com/wang/csomor/haz/08.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/08c.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
The beam of the gallery was carved by Tamás on the model of a mosque’s beam in Swat, a Northern Pakistani valley famous for its archaic wood carving. And the gallery bar was made by us and painted with medieval Armenian cross patterns.<br />
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<a href="http://www.studiolum.com/wang/csomor/haz/09.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/09c.jpg" style="display: block; margin: 0px auto; text-align: center;" /></a><br />
This is the fireplace with the footprints left by <a href="http://riowang.blogspot.com/2011/03/basket.html">Brumi.</a> I usually repaint it every year after the heating season. I hope that I can do this year’s repainting next week.<br />
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<a href="http://www.studiolum.com/wang/csomor/haz/10.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/10c.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
The cabinets were found thrown out on the street in the seventh district twenty years ago, the straw hat is from the fair of Csíkszendomonkos/Sândominic in the Eastern Carpathians. The shawl on it from Southern India – Kerala –, where we were scanning medieval Syriac manuscripts in the jungle. The lute on the wall is a short-necked Afghan rubab <a href="http://riowang.blogspot.com/2008/12/as-strangers.html">used by</a> one of our favorites, the Kurdish <a href="http://www.kamkars.net/">Kamkars Ensemble,</a> formed by eight brothers. We bought it in the Istanbul <a href="http://riowang.blogspot.com/2007/12/istanbul-bazaar.html">Great Bazaar</a> from Afghan merchants who, having seen how good owners of it we would be, gave it for a low price. The copy of a Serbian icon of the Christian Museum of Esztergom was made by Tamás’ sister for the inauguration of our house.<br />
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<a href="http://www.studiolum.com/wang/csomor/haz/11.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/11c.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
This is the front side of the cabinets found. I painted them over. On the right one there is, instead of a door, a woven <i>katrinca</i> from the archaic Hungarian group of Csángós living in Moldova. The table was made on the basis of Tamás’ designs by the same Northern Hungarian village carpenters who also made our roof, and it was painted by me.<br />
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<a href="http://www.studiolum.com/wang/csomor/haz/12.jpg"><img alt="" border="0" src="http://www.studiolum.com/wang/csomor/haz/12c.jpg" style="display: block; margin: 0px auto 0px; text-align: center;" /></a><br />
And now the sun is finally out. Have a nice day everyone!</div>
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<span class="post-footer"><a href="http://wangfolyo.blogspot.com/2011/10/vasarnap-reggel.html" style="color: #5588aa;">magyarul</a></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6551381561169233792.post-20927099148151055892011-08-07T20:41:00.001+02:002015-01-27T16:35:50.546+01:00Contacting Him who we know loves us<div style="text-align: justify;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh2rvpvw3kv7Dg2RzGU1gXIvqysLfODTvC3FzyYWpvTn9Sj7cW5kZJVjmcCmBdwj53HK4IfPKfrnYbuW-cqg9VqvAVt4i6IDGhONk-bBAZrNBzLTQa2rIw-U5zvrkLxGRY8zGrEh9w1YE/s1600/DSC_0001c.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh2rvpvw3kv7Dg2RzGU1gXIvqysLfODTvC3FzyYWpvTn9Sj7cW5kZJVjmcCmBdwj53HK4IfPKfrnYbuW-cqg9VqvAVt4i6IDGhONk-bBAZrNBzLTQa2rIw-U5zvrkLxGRY8zGrEh9w1YE/s1600/DSC_0001c.jpg" height="193" width="320" /></a></div>
„<i>…que no es otra cosa oración mental, a mi parecer, sino tratar de amistad, estando muchas veces tratando a solas con quien sabemos nos ama…</i>” (Vida 8.5)<br />
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This is Saint Teresa of Avila’s famous definition of the internal prayer. As we are working on its new Hungarian translation, we have noticed that the hitherto latest version, made in the 1920s by the Carmelite father Ernő Szeghy, translates it like this::<br />
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„<i>Because in my view the interior prayer is but an intimate friendship with God, inasmuch we often stay alone with Him, knowing that He loves us.</i>” (Life 79.)<br />
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The phrase is nice and it includes the most important element of Teresa’s message, that the interior prayer is nothing else but an intimate relationship with God, who loves us. However, Teresa says more than what is mediated by the translation of Father Ernő. The definition of Teresa clearly includes the assertion that God is available and accessible already in this life, that one can experience Him and be in a real relationship with Him. The original sentence puts a very strong emphasis on human activity in this relationship. Teresa uses twice the verb <i>tratar,</i> which in various ways – from commerce to sexual relationship – refers to an intense contanct. Teresa does not simply say that the internal prayer is a relationship (although she could use an expression meaning exactly this), but she emphasizes that it is the <i>maintenance</i> of a relationship, <i>tratar de amistad.</i> And also the second half of the sentence does not simply affirm that during the prayer we are in the presence of God while we know that He loves us: but that we are in contact with Him, and in a very intense way at that: <i>tratando.</i><br />
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„<i>…because interior prayer, in my opinion, is but the maintenance of an intense relationship, taking time frequently to contact with Him who we know loves us…</i>” (Life 8.5)<br />
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The difference affects the essence of our prayer and our relationship to God: whether we only think of Him or we also open ourselves to Him and collaborate with Him so He could transform our life as He wants. If we do not experience a transformation of our lives, then we are probably satisfied with the knowledge that God loves us, but we do not maintain a really intimate relationship with Him and we do not contact Him intensely enough.</div>
Unknownnoreply@blogger.com0