Attar's Final Pages: What He Wrote After the Birds Reached God

<p><iframe allowfullscreen="allowfullscreen" width="640" height="390" src="https://www.inoreader.com/yt-embed/?v=JwSweaPj1zA" referrerpolicy="strict-origin-when-cross-origin" style="width:100%;aspect-ratio:16/9;height:auto;display:block;border:0;" frameborder="0"></iframe></p><p>Free Sufi Reading List: <a href="https://spiritualrelief.substack.com/p/reading-list">https://spiritualrelief.substack.com/p/reading-list</a><br> Book Store: <a href="https://spiritualrelief.substack.com/p/book-store">https://spiritualrelief.substack.com/p/book-store</a><br> <br> At the end of The Conference of the Birds, after the thirty birds see themselves in the Simurgh, Attar sets the story down and speaks in his own voice.<br> <br> He talks about his book, his pain, and his death — and then he asks you to remember him.<br> <br> Farid al-Din Attar<br> Mantiq al-Tayr (The Conference of the Birds),<br> c. 1177<br> Translated from the Persian by James Fleming<br> Translation © 2026 James Fleming<br> <br> Paintings, calligraphy and binding from a manuscript of the<br> Mantiq al-Tayr, Herat 1487 with later additions c. 1600. <br> The Metropolitan Museum of Art, Open Access.<br> <br> Hubble Ultra Deep Field — NASA, ESA, STScI<br> Lunar mosaic — NASA Scientific Visualization Studio / LRO<br> <br> #sufism #islamicmysticism #sufi #islamicphilosophy #spirituality <br> <br> MORE FROM SPIRITUALRELIEF<br> Music <a href="https://www.youtube.com/@spiritualreliefmusic">https://www.youtube.com/@spiritualreliefmusic</a><br> Express Your Support Through A YouTube channel membership:<br> <a href="https://www.youtube.com/channel/UCb2GDYQwKx6lYfvJCZCHx0w/join">https://www.youtube.com/channel/UCb2GDYQwKx6lYfvJCZCHx0w/join</a><br> Essays and translations <a href="https://spiritualrelief.substack.com">https://spiritualrelief.substack.com</a></p> <p><a href="https://www.youtube.com/watch?v=JwSweaPj1zA" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/p3Mtnj2 / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

Chopin for Focus - 3 Hours Piano

<p><iframe allowfullscreen="allowfullscreen" width="640" height="390" src="https://www.inoreader.com/yt-embed/?v=6nCNpYLIDss" referrerpolicy="strict-origin-when-cross-origin" style="width:100%;aspect-ratio:16/9;height:auto;display:block;border:0;" frameborder="0"></iframe></p><p>There's a reason Chopin has been the quiet companion of thinkers, writers, and dreamers for nearly two centuries. His piano music has a rare ability to sharpen the mind while soothing the soul, flowing gently in the background yet giving your thoughts room to breathe. This carefully curated three-hour collection brings together some of Chopin's most beautiful pieces for deep focus, from the tender clarity of his nocturnes to the flowing elegance of his études, preludes, and waltzes.<br> <br> Each note feels crafted to guide you into a calm, productive state of mind, perfect for studying, writing, reading, or any kind of meaningful work. Whether you're chasing a deadline or simply seeking a quieter headspace, let Chopin become your companion for the next few hours. Press play, close the extra tabs, and enjoy the beautiful stillness of focused work. 🎹🌿<br> <br> 📌𝐃𝐨𝐰𝐧𝐥𝐨𝐚𝐝 𝐄𝐬𝐬𝐞𝐧𝐭𝐢𝐚𝐥 𝐂𝐥𝐚𝐬𝐬𝐢𝐜𝐬 𝐀𝐩𝐩: <a href="https://app.essential-classics.com/">https://app.essential-classics.com/</a><br> <br> 🟢 Follow us and our playlists on Spotify:<br> <a href="https://open.spotify.com/user/cugate-music?si=2d9adbc210b64a2b">https://open.spotify.com/user/cugate-music?si=2d9adbc210b64a2b</a><br> <br> 👉 Listen to classical music on other streaming platforms. The links are below: <br> <br> 📌 𝐓𝐡𝐞 𝟏𝟎𝟎 𝐁𝐞𝐬𝐭 𝐎𝐟 𝐂𝐥𝐚𝐬𝐬𝐢𝐜: <a href="https://lnk.to/Various-Artists-The-100-Best-Of-Classic-Volume-2">https://lnk.to/Various-Artists-The-100-Best-Of-Classic-Volume-2</a><br> 📌 𝐁𝐞𝐬𝐭 𝐨𝐟 𝐃𝐞𝐛𝐮𝐬𝐬𝐲: <a href="https://lnk.to/Various-Artists-Best-of-Debussy">https://lnk.to/Various-Artists-Best-of-Debussy</a><br> 📌 𝐁𝐞𝐬𝐭 𝐨𝐟 𝐇𝐚𝐧𝐝𝐞𝐥: <a href="https://lnk.to/Various-Artists-Best-of-Handel">https://lnk.to/Various-Artists-Best-of-Handel</a><br> <br> <br> 𝐏𝐋𝐀𝐘𝐋𝐈𝐒𝐓<br> --------------------<br> 00:00:00 Piano Concerto No. 1, Op. 11: 1. Allegro maestoso<br> 00:19:40 Polonaise in F-Sharp Minor, Op. 44 <br> 00:32:01 Piano Concerto No. 1, Op. 11: 2. Romance. Larghetto <br> 00:43:30 Nocturnes, Op. 48: No. 1, Lento in C Minor<br> 00:49:53 Waltzes, Op. 64: No. 1, Molto Vivace in D-Flat Major<br> 00:51:47 24 Préludes, Op. 28: No. 17, Allegretto in A-Flat Major<br> 00:55:14 Polonaise in A-Flat major, Op. 53<br> 01:02:30 Nocturne in C-Sharp Minor, B. 49<br> 01:06:47 Waltzes, Op. 69: No. 1 Lento in A-Flat Major<br> 01:10:53 Nocturnes, Op. 27: No. 2, Lento Sostenuto in D-Flat Major<br> 01:16:42 Etudes, Op. 10: No. 3, Etude in E Major<br> 01:21:03 Waltzes, Op. 64: 2. Tempo Giusto in C-Sharp Minor<br> 01:24:53 Nocturnes, Op. 48: No. 2, Andantino in F-Sharp Minor<br> 01:32:49 Nocturnes, Op. 15: No. 2, Larghetto in F-Sharp Major<br> 01:36:34 Nocturnes, Op. 62: No. 1, Nocturne in B Major<br> 01:43:35 Waltzes, Op. 69: 2. Moderato<br> 01:47:14 Nocturnes, Op. 62: No. 2, Lento in E Major<br> 01:53:52 Etudes, Op. 10: No. 6, Etude in E-Flat Minor<br> 01:58:22 Barcarolle, Op. 60<br> 02:07:11 Mazurkas, Op. 68: 2. Lento in A Minor<br> 02:10:29 Mazurkas, Op. 30: 3. Allegro Non Troppo in D-Flat Major<br> 02:13:35 Etudes, Op. 25: No. 11, Etude in A Minor<br> 02:17:24 Polonaise-fantaisie, Op. 61<br> 02:30:03 Berceuse, Op. 57<br> 02:34:32 Mazurkas, Op. 59: No. 1, Moderato in A Minor<br> 02:39:00 Piano Sonata No. 2 in B-Flat Minor, Op. 35: I. Grave. Doppio Movimento<br> 02:44:41 Piano Sonata No. 3 in B Minor, Op. 58: III. Largo<br> 02:53:24 24 Préludes, Op. 28: No. 15, Sostenuto in D-Flat Major<br> <br> <br> 𝐏𝐞𝐫𝐟𝐨𝐫𝐦𝐞𝐫𝐬<br> ----------------------<br> (1) Aldona Dvarionaitė<br> (2) Alexander Botalov<br> (3) Andrei Ivanovich<br> (4) Daniel Pollack<br> (5) Elisso Bolkvadze<br> (6) Eva Smirnova<br> (7) Fou Ts'ong<br> (8) Ketevan Badridze<br> (9) Povilas Stravinsky<br> (10) Tbilisi Symphony Orchestra<br> (11) Vladimir Shakin<br> <br> <br> Please follow and subscribe to our channel. We appreciate your support.<br> <br> 🔔 Click the bell to stay updated on the great classical songs <br> <br> 📧 <a href="mailto:info@cugate.com">info@cugate.com</a><br> 🌐 <a href="http://www.cugate.com">www.cugate.com</a><br> <br> 🎧 Essential Classics is dedicated to sharing and promoting classical music. We strive to present the best classical music for you! Our hope is to make your days more beautiful and peaceful with classical music. <br> <br> All audio and visual content on Essential Classics is created by Cugate AG a well-known music company. We have all legal rights of the audiovisual materials used in this video and our music is protected by copyright laws. If you have any questions regarding copyright or cooperation, please contact us.<br> <br> #classicalmusic</p> <p><a href="https://www.youtube.com/watch?v=6nCNpYLIDss" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/p3Mtnj2 / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

Allah Allah Dedikçe (Gelin Allah Diyelim)

<p>Peace, one and all…</p> <p style="text-align:center;"><a href="https://thecorner.wordpress.com/wp-content/uploads/2026/08/fb_img_17857531696155281659859177257359.jpg"><img src="https://thecorner.wordpress.com/wp-content/uploads/2026/08/fb_img_17857531696155281659859177257359.jpg" alt="" width="561" height="735"></a></p> <p>I wanted to share a beautiful ilahi, sung by the Naksibendi Osmanli Dergah, under beloved Shaykh Abdul Karim Effendi.</p> <p><span style="text-align:center;"><iframe allowfullscreen="allowfullscreen" width="640" height="360" src="https://www.inoreader.com/yt-embed/?v=jMYvegBRVxo" referrerpolicy="strict-origin-when-cross-origin" style="width:100%;aspect-ratio:16/9;height:auto;display:block;border:0;" style="border:0;"></iframe></span></p> <p><strong>Turkish Lyrics</strong></p> <p style="text-align:center;">Gelin Allah diyelim<br> Kalpten pası silelim<br> Âlemler seyredelim<br> Allah Allah dedikçe.</p> <p style="text-align:center;">Nerde tevhid çekilir<br> Melekler sâf sâf gelir<br> Hepsi tekbir getirir<br> Allah Allah dedikçe.</p> <p style="text-align:center;">Zikr-i Hakk’a başlandı<br> İsm-i Celâl hızlandı<br> Arş-ı âlâ sallandı<br> Allah Allah dedikçe.</p> <p style="text-align:center;">Bağlı kapı açılır<br> Hak bâtıldan seçilir<br> Gizli sırlar açılır<br> Allah Allah dedikçe.</p> <p style="text-align:center;">Gönüller şâdan olur<br> Kaygudan azâd olur<br> Can mülkü âbâd olur<br> Allah Allah dedikçe.</p> <p style="text-align:center;">Gâfil olma Nâciya<br> Hakkı zikret daima<br> Seni zikreyler Hûda<br> Allah Allah dedikçe</p> <p><strong>English Translation</strong></p> <p style="text-align:center;">Come, let us call upon Allah,<br> Let us wipe the rust from our hearts,<br> Let us behold the realms of existence,<br> As we chant “Allah, Allah.”</p> <p style="text-align:center;">Wherever the Oneness is proclaimed,<br> Angels arrive in ranks,<br> All of them chant the *Takbir*,<br> As we chant “Allah, Allah.”</p> <p style="text-align:center;">The remembrance of the Truth has begun,<br> The Name of Majesty gathers momentum,<br> The Supreme Throne trembles,<br> As we chant “Allah, Allah.”</p> <p style="text-align:center;">Closed doors are opened,<br> Truth is distinguished from falsehood,<br> Hidden secrets are revealed,<br> As we chant “Allah, Allah.”</p> <p style="text-align:center;">Hearts are filled with joy,<br> Freed from all worry,<br> The realm of the soul flourishes,<br> As we chant “Allah, Allah.”</p> <p style="text-align:center;">Do not be heedless, O Naciya,<br> Remember the Truth unceasingly;<br> The Lord remembers you, too,<br> As we chant “Allah, Allah.”</p> <p><a href="https://thecorner.wordpress.com/2026/08/12/allah-allah-dedikce-gelin-allah-diyelim/" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/bdru30a / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

Chopin: Piano Sonata No. 2 "Funeral March" | Daniel Barenboim

<p><iframe allowfullscreen="allowfullscreen" width="640" height="390" src="https://www.inoreader.com/yt-embed/?v=I6ariVeZP9g" referrerpolicy="strict-origin-when-cross-origin" style="width:100%;aspect-ratio:16/9;height:auto;display:block;border:0;" frameborder="0"></iframe></p><p>Chopin’s Piano Sonata No. 2 in B-flat minor, Op. 35, featuring the legendary Funeral March ("Marche funèbre"), stands among the defining masterpieces of nineteenth-century piano literature. This compelling performance by Daniel Barenboim was recorded at Warsaw Philharmonic Concert Hall in 2010 during a special recital devoted to Chopin.<br> <br> (00:00) I. Grave<br> (05:30) II. Scherzo <br> (12:36) III. Marche funèbre (Funeral March)<br> (20:13) IV. Finale<br> <br> Composed between 1837 and 1839, the Piano Sonata in B-flat minor, Op. 35 is one of Frédéric Chopin's (1810-1849) most ambitious works. Rooted in the Classical sonata tradition, it expands the form with striking contrasts of mood and character — combining moments of dramatic intensity with passages of lyrical introspection — and ending in one of the most unconventional finales in the piano repertoire. <br> <br> When Chopin completed the sonata, he was living in France and had recently returned from a difficult winter spent on the island of Majorca with his partner, feminist novelist George Sand. During their stay on the island, his health deteriorated significantly — the composer is now believed to have been suffering from tuberculosis — yet it was also a remarkably productive period during which he finished several major compositions. <br> <br> Over the years, the sonata has been interpreted by some as a meditation on death. Since the Funeral March is followed by a mysterious and somewhat ghostly finale, some nineteenth- and twentieth-century commentators imagined the work as depicting a funeral procession followed by musical themes that represent the dissolution of life. This idea was famously suggested by the pianist and conductor Hans von Bülow, although Chopin himself never indicated that the sonata was intended as such.<br> <br> The opening movement introduces a turbulent musical argument before a broad, expressive second theme. A lively scherzo follows, balancing brilliant virtuosity with a calm and poetic central section. The famous third movement, the Funeral March (12:37), was composed several years before the rest of the sonata and became one of Chopin's best-known works. Its solemn procession surrounds a serene, hymn-like middle episode. The brief finale sweeps past in restless unison writing, creating an eerie and elusive conclusion that has long fascinated listeners. <br> <br> Argentinian-born pianist and conductor Daniel Barenboim has maintained a deep connection with Chopin’s music throughout his career. Even after establishing himself as one of the world’s leading conductors, he continued to perform Chopin’s piano works, appreciating them not only as vehicles for virtuosity, but also for their emotional depth. <br> <br> Author: Sarah Hucal<br> <br> © 2010 Accentus Music<br> <br> Discover more concert recordings: <a href="https://www.youtube.com/playlist?list=PL_SdnzPd3eBV5A14dyRWy1KSkwcG8LEey">https://www.youtube.com/playlist?list=PL_SdnzPd3eBV5A14dyRWy1KSkwcG8LEey</a><br> <br> Explore our collection of solo piano masterpieces: <a href="https://www.youtube.com/playlist?list=PL_SdnzPd3eBV8VQOtGGTUYSryvB_k8Wl">https://www.youtube.com/playlist?list=PL_SdnzPd3eBV8VQOtGGTUYSryvB_k8Wl</a>-<br> <br> Browse more music by Frédéric Chopin: <a href="https://www.youtube.com/playlist?list=PLJUklObWymw4">https://www.youtube.com/playlist?list=PLJUklObWymw4</a><br> <br> Enjoy more great works from the Romantic era: <a href="https://www.youtube.com/playlist?list=PL_SdnzPd3eBUCHNKKxIIM88sntDk1TVih">https://www.youtube.com/playlist?list=PL_SdnzPd3eBUCHNKKxIIM88sntDk1TVih</a><br> <br> Subscribe to DW Classical Music: <a href="https://www.youtube.com/dwclassicalmusic">https://www.youtube.com/dwclassicalmusic</a> <br> <br> #chopin #pianosonata #solopiano</p> <p><a href="https://www.youtube.com/watch?v=I6ariVeZP9g" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/bdru30a / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

Jerez de la Frontera: la frontera occidental del Reino nazarí de Granada

<p style="text-align:justify;">Hablar de Jerez de la Frontera en un blog dedicado al Reino nazarí de Granada puede parecer, a primera vista, una contradicción. Jerez no perteneció al sultanato nazarí: cuando el Reino de Granada se consolidó en el siglo XIII, la ciudad se encontraba ya bajo dominio castellano. Sin embargo, su posición geográfica la convirtió en uno de los escenarios fundamentales de la frontera entre Castilla y Granada durante buena parte de la Baja Edad Media.</p><p style="text-align:justify;"><span style="text-align:left;">Para comprender esta relación hay que remontarse a la conquista castellana de Jerez. La ciudad musulmana fue incorporada a la Corona de Castilla en 1264, durante el reinado de Alfonso X, después de una rebelión de las poblaciones mudéjares de la Andalucía recientemente conquistada. A partir de entonces, Jerez se transformó en una importante plaza fronteriza frente a los territorios musulmanes que todavía permanecían bajo control andalusí.</span></p><p style="text-align:justify;"><span style="text-align:left;">La creación del Reino nazarí de Granada en 1238 dio lugar a una nueva configuración política en el sur de la península. Granada, Málaga, Almería y otros territorios quedaron bajo el poder de la dinastía nazarí, mientras que las tierras conquistadas por Castilla formaban una extensa frontera. Desde la ciudad se controlaban importantes vías de comunicación hacia la campiña gaditana y el Estrecho de Gibraltar, pero también se encontraba relativamente próxima a las principales plazas musulmanas de la zona, como Arcos, Zahara, Ronda o Grazalema, algunas de ellas vinculadas al espacio fronterizo nazarí en diferentes momentos.</span></p><p style="text-align:justify;"></p><table style="margin-left:auto;margin-right:auto;"><tbody><tr><td style="text-align:center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMhoBU2UyrlHbR3a49NMO6Sru2zCU2HEEoqaK4VpYmWV0UFkr3iVqvftmRAhZ4_TX5UYF20oUeI48S3CnFPJTIaGi8RnMGh-_sjGD08E9eqPE8ZSMRkwHEB39KrJWxe9vLk1lAn9V1AGJNIDLc3vPThAgFkCbgJKwktwFFYsW0Nqn32BOnOk96WIjSs9Jt/s1536/6D5D7182-44A7-458A-AFE6-539C3B4C5D53.png" style="margin-left:auto;margin-right:auto;"><img height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMhoBU2UyrlHbR3a49NMO6Sru2zCU2HEEoqaK4VpYmWV0UFkr3iVqvftmRAhZ4_TX5UYF20oUeI48S3CnFPJTIaGi8RnMGh-_sjGD08E9eqPE8ZSMRkwHEB39KrJWxe9vLk1lAn9V1AGJNIDLc3vPThAgFkCbgJKwktwFFYsW0Nqn32BOnOk96WIjSs9Jt/w400-h266/6D5D7182-44A7-458A-AFE6-539C3B4C5D53.png" width="400" alt="6D5D7182-44A7-458A-AFE6-539C3B4C5D53.png"></a></td></tr><tr><td style="text-align:center;"><span style="text-align:left;">Jerez ocupaba una posición estratégica en el extremo <br>occidental de ese espacio fronterizo</span></td></tr></tbody></table><p style="text-align:justify;"><span style="text-align:left;">La frontera no era una línea fija. Era un territorio cambiante, formado por castillos, torres, aldeas y caminos, donde las incursiones, razias, intercambios de prisioneros y periodos de tregua formaban parte de la vida cotidiana. El término “frontera” no debe entenderse únicamente como una separación política. En el caso de Jerez, la frontera era también un espacio de contacto entre sociedades.</span></p><p style="text-align:justify;"><span style="text-align:left;">Al norte y oeste se extendían los territorios castellanos; hacia el este y sureste comenzaban los espacios dominados o disputados por los musulmanes. Entre ambos mundos se encontraba una cadena de fortificaciones que protegían caminos y poblaciones. Jerez formaba parte de este sistema defensivo junto con otras plazas como Arcos de la Frontera, Medina Sidonia, Alcalá de los Gazules o Tarifa.</span></p><p style="text-align:justify;"><span style="text-align:left;">Frente a ellas se encontraban las fortalezas musulmanas de la serranía y del entorno del Estrecho. Entre ambos espacios se desarrolló durante los siglos XIII, XIV y XV una intensa actividad militar.</span></p><p style="text-align:justify;"><span style="text-align:left;">Uno de los episodios fundamentales para comprender la historia de esta frontera fue la batalla del Salado, librada en 1340. Las fuerzas castellanas y portuguesas derrotaron a los ejércitos benimerines que habían cruzado el Estrecho con el objetivo de intervenir en la península y apoyar al Reino nazarí de Granada.</span></p><p style="text-align:justify;"><span style="text-align:left;">La victoria cristiana tuvo importantes consecuencias. El peligro de una gran intervención norteafricana disminuyó considerablemente y Castilla reforzó su posición en el sur peninsular. Para Jerez, situada relativamente cerca del escenario de estos acontecimientos, aquella transformación del equilibrio político y militar reforzó todavía más su importancia como plaza castellana.</span></p><p style="text-align:justify;"><span style="text-align:left;">Durante los siglos XIV y XV, las relaciones entre Jerez y Granada estuvieron marcadas por una combinación de enfrentamiento y negociación. Las incursiones musulmanas podían alcanzar los territorios jerezanos, mientras que las tropas castellanas realizaban expediciones hacia las zonas fronterizas nazaríes. Pero la guerra no era permanente. Las treguas permitían recuperar prisioneros, comerciar y restablecer temporalmente las relaciones entre ambos lados.</span></p><p style="text-align:justify;"><span style="text-align:left;">Esta realidad explica la existencia de una cultura fronteriza propia, en la que cristianos y musulmanes podían ser enemigos en un momento y interlocutores en otro. Jerez se convirtió así en uno de los grandes núcleos urbanos de la frontera occidental castellana.</span></p><p style="text-align:justify;"><span style="text-align:left;">Uno de los lugares fundamentales para comprender este pasado es el Alcázar de Jerez. Su origen se encuentra en época islámica, cuando Jerez —<i>Šarīš</i>— era una importante ciudad de al-Ándalus. La fortaleza formaba parte de su sistema defensivo y controlaba estratégicamente la ciudad y su territorio. Tras la conquista castellana de 1264, el Alcázar pasó a integrarse en el nuevo sistema político y militar cristiano.</span></p><p style="text-align:justify;"></p><div style="clear:both;text-align:center;"><iframe allowfullscreen="allowfullscreen" width="320" height="266" src="https://www.blogger.com/video.g?token=AD6v5dyhh5XkotBPhgT-zdx3C3_TJmQsM95uRZyGyYKEiUBmNpWti6QiA_Ncd0oin0yUKAqR1BD6mbKXiNW84-mvSQ" frameborder="0"></iframe></div><span style="text-align:left;"><br></span><p></p><p style="text-align:justify;"><span style="text-align:left;">Sus murallas, torres, puertas y espacios defensivos son hoy uno de los testimonios más importantes de la transformación experimentada por Jerez entre el mundo andalusí y la sociedad castellana.</span></p><p style="text-align:justify;"><span style="text-align:left;">La historia de Jerez resulta especialmente interesante porque permite observar cómo la conquista cristiana no supuso la desaparición inmediata de las formas de vida anteriores. La población musulmana que permaneció en la ciudad —los mudéjares— continuó desarrollando sus actividades y manteniendo tradiciones, técnicas artesanales y formas constructivas propias.</span></p><p style="text-align:justify;"><span style="text-align:left;">De este contacto surgiría parte del arte mudéjar, una de las manifestaciones culturales más características de la Andalucía medieval. Por eso, cuando recorremos hoy Jerez, encontramos una ciudad en la que se superponen diferentes capas históricas: la ciudad islámica de <i>Šarīš</i>, la plaza castellana de la frontera y la ciudad moderna que acabaría convirtiéndose en uno de los grandes centros económicos de Andalucía occidental.</span></p><p style="text-align:justify;"><span style="text-align:left;">Durante las últimas décadas del siglo XV, el equilibrio fronterizo comenzó a cambiar definitivamente. Los Reyes Católicos emprendieron la campaña que conduciría a la desaparición del Reino nazarí. Las antiguas plazas fronterizas castellanas adquirieron entonces un papel fundamental como bases logísticas y militares. Jerez, aunque alejada de Granada, formaba parte de ese gran territorio castellano que rodeaba al último estado musulmán de la península.</span></p><p style="text-align:justify;"><span style="text-align:left;">En 1492, Muhammad XII, Boabdil, entregó Granada a los Reyes Católicos. Con ello desaparecía el Reino nazarí de Granada y, con él, la frontera que durante más de dos siglos había condicionado la historia de Jerez y de buena parte de Andalucía.</span></p><p style="text-align:justify;"><span style="text-align:left;">Jerez nunca fue una ciudad nazarí, pero su historia está profundamente relacionada con el Reino de Granada. Fue una de las grandes plazas castellanas de la frontera occidental, una ciudad situada frente a los territorios musulmanes de la serranía y conectada con una compleja red de fortalezas que separaba y, al mismo tiempo, comunicaba ambos mundos.</span></p><p style="text-align:justify;"><span style="text-align:left;">En la frontera occidental del reino nazarí de Granada, entre el Guadalete, la campiña, las sierras gaditanas y las rutas hacia el Estrecho, Jerez de la Frontera fue uno de los grandes protagonistas de la historia del último al-Ándalus.</span></p> <p><a href="http://legadonazari.blogspot.com/2026/08/jerez-de-la-frontera-la-frontera.html" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/bdru30a / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

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Remember Me in Your Prayer

<div><figure><a href="https://substackcdn.com/image/fetch/%24s_!WX1N!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F42e180ae-4e8e-4108-9176-0ef74c6b2a23_1000x1000.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!WX1N!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F42e180ae-4e8e-4108-9176-0ef74c6b2a23_1000x1000.png"></a><source type="image/webp"><a href="https://substackcdn.com/image/fetch/%24s_!WX1N!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F42e180ae-4e8e-4108-9176-0ef74c6b2a23_1000x1000.png"><img src="https://substackcdn.com/image/fetch/%24s_!WX1N!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F42e180ae-4e8e-4108-9176-0ef74c6b2a23_1000x1000.png" width="1000" height="1000" alt=""></a></source><a href="https://substackcdn.com/image/fetch/%24s_!WX1N!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F42e180ae-4e8e-4108-9176-0ef74c6b2a23_1000x1000.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!WX1N!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F42e180ae-4e8e-4108-9176-0ef74c6b2a23_1000x1000.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!WX1N!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F42e180ae-4e8e-4108-9176-0ef74c6b2a23_1000x1000.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!WX1N!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F42e180ae-4e8e-4108-9176-0ef74c6b2a23_1000x1000.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!WX1N!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F42e180ae-4e8e-4108-9176-0ef74c6b2a23_1000x1000.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!WX1N!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F42e180ae-4e8e-4108-9176-0ef74c6b2a23_1000x1000.png"></a></figure></div><p>Attar, you have thrown musk over the world, a hundred thousand pods of it, every moment, and not stopped.</p><p>The horizons smell of you. The lovers of the world cannot sit still because of you.</p><p>Some days you breathe love with nothing attached to it. Some days you play the old tune the lovers know. Your poem gave them something to live on and it has not run out.</p><p>This book is set on you the way light is set on the sun.</p><div><hr></div><p>Come into this field carrying your pain. Hand over your life at the door and come in.</p><p>It is a field where the soul goes out of sight, and then the field goes out of sight.</p><p>If you come without pain not one grain of it will turn and show you its face.</p><p>Your pain started walking before the world began. If you are going to take a step, take it all the way.</p><p>Until being refused is the food you eat, how is your stunned heart supposed to come alive?</p><p>Get pain. The cure for pain is pain. In both worlds the medicine of the soul is the ache itself.</p><div><hr></div><p>Do not open my book looking for the poetry. Do not open it looking for the argument.</p><p>Open it with your ache and you will hold one part of it in a hundred.</p><p>Go past being good. Go past being simple. What is wanted here is pain, and being worn down in the work.</p><p>If a man has an ache — may he never be cured. If a man wants a cure — may he lose his soul.</p><p>He should be thirsty. No food. No sleep. Thirsty in a way that never reaches water, not once, not ever.</p><p>Anyone who found no ache in this way of speaking has not picked up a grain of dust from the road the lovers walk.</p><p><a href="https://spiritualrelief.substack.com/subscribe?"><span>Subscribe now</span></a></p><div><hr></div><p>The ones who live on the surface drown in what I say. The ones who live in the meaning are the men of my secret.</p><p>Both get a share. I made sure of it.</p><p>If someone frozen through as ice looks into this book an answer comes out to him from behind the curtain.</p><p>My lines have a strange habit. They give more the second time. Read it often and it will keep opening — this is a bride in a curtained room and the veil comes away by degrees, never all at once.</p><div><hr></div><p>Until the last day no one emptied of himself the way I am emptied will set a pen down on paper.</p><p>I scatter pearls out of the sea of the real. Speech has been sealed on me. Look — here is the proof.</p><p>And if I praise myself at any length, who would take that praise from me?</p><p>The fair-minded man knows what I am worth. The moon has never had to argue for its light.</p><p>I have said a little about my condition and closed it there.</p><div><hr></div><p>What I threw over the heads of the people stays when I do not. I will be spoken of until the reckoning, and that is memorial enough.</p><p>Let the nine spheres come apart — not one dot of this record will be missing.</p><p>If this book shows a man the road it will pull the curtain away from in front of him.</p><p>And when he comes to rest in what I left behind, tell him from me: keep the one who spoke it in your prayers.</p><p>I have scattered flowers out of this garden. Hold me in your mind, friends.</p><div><hr></div><p>Every one of them showed a little of himself, in whatever way he happened to be, and went by quickly.</p><p>So I did what the ones who have gone did. I held up the bird of the soul in front of people who were sleeping.</p><p>If one of them, asleep for years, comes awake for a single breath and the secret reaches him — then my work is finished and the grief goes out of me.</p><div><hr></div><p>I burned myself down like a lamp to light a world like a candle. The smoke went up into my head and stayed there.</p><p>My eating went out of the day. My sleep went out of the night. There is no water left on the liver from the fire in the heart.</p><div><hr></div><p>I said to my heart: you great talker, how long are you going to keep this up? Be quiet. Go looking for the secret.</p><p>It said: I am drowning in fire. Do not blame me. If I stop speaking I burn.</p><p>The sea of my life boils a hundred ways at once. How am I supposed to be silent for an hour.</p><div><hr></div><p>I am not holding this over anyone. I keep myself occupied with it, that is all.</p><p>The ache has not left my chest. And how long can I go on talking when I am not the man for this?</p><p>All of it is a story about nothing. The work of the men is being washed clean of <em>I</em>.</p><p>A heart that gets busy with a thing like this — what is going to come out of it, when the words have already worn through?</p><p>Let go of the whole of it. Ask forgiveness for all this useless noise.</p><p>How long do you want the sea of the soul to go on boiling.</p><p>Pour the soul out. Be quiet.</p><p><em>— Farid al-Din Attar, closing pages of The Conference of the Birds</em></p><p><em>Fresh translation by James Fleming for Spiritual Relief</em></p> <p><a href="https://spiritualrelief.substack.com/p/remember-me-in-your-prayer" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/bdru30a / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

Las revelaciones del exilio: el pensamiento nómada de Hanna Arendt y de María Zambrano

<h4><i>El pensamiento de Hannah Arendt y de María Zambrano no habría llegado a ser lo que fue sin el exilio. Les hubiese faltado espacio para estirarse más allá de las fronteras. El exilio se convirtió en el albergue desde el cual les fue posible ejercitar un acto reflexivo muy personal, del más allá, tan propio del pensamiento nómada que va a contracorriente sin temor a las barandillas con las que se cruza en la sinuosa senda de quien no está dispuesta a volver al mismo lugar del que partió.</i></h4> <p><span></span></p> <p> </p> <p>La localidad catalana de Portbou es uno de esos lugares de la memoria de los que habla el historiador francés Pierre Nora por su carácter limítrofe que la convierte en lugar de paso forzado al exilio. También, cómo no, es famosa por el suicidio del pensador alemán Walter Benjamin. Portbou, convertida ya para siempre en un obelisco, en una tumba-corredor directa al mar, es el punto cardinal, que no cordial, de la memoria irredenta. Un enclave más, de la infamia del exilio.</p> <p><span>En 1940, Hannah Arendt sube la escarpada cuesta que conduce al cementerio de Portbou y ensaya desde allí una</span><span> de sus míticas miradas telescópicas aguantando el dolor por la pérdida del querido amigo, el buceador de perlas: «El cementerio da a la bahía, directamente sobre el Mediterráneo, está tallado en la piedra y se desliza en el acantilado. Es uno de los lugares más fantásticos y más bellos que he visto en mi vida». La belleza, una vez más, haciendo soportable, con un leve gesto, la faz más grotesca de la realidad. </span></p> <p><span>Un año antes, el 27 de enero de 1939, María Zambrano salía de una Barcelona capitulada junto a su madre Araceli Alarcón, su hermana, sus primos José y Rafael Tomeo y Rosa, la criada, por La Junquera, otra de esas puertas improvisadas que se abrieron a pedradas para crear desiertos imaginarios en los aledaños de la Patria. </span><span>Por rutas distintas, aunque paralelas en numerosos momentos, las dos pensadoras recorrerán los lugares de memoria del exilio desarrollando </span><span>un saber de experiencia transversal, una “ética en marcha” que configura una forma muy particular de ser y de estar en el mundo. En el caso de ellas, se trata además de una etopoética, un “ir haciéndose a sí mismo” en el proceso de creación desde el desarraigo. </span><span>El gran acontecimiento del exilio tiene lugar en aquellos casos afortunados en los que la persona, deteniendo la búsqueda y el paso, comprende y acepta su única pertenencia original a una ciudadanía universal y suprahistórica. </span></p> <p>Gran parte de la obra de Zambrano y de Arendt se articula a modo de una propedéutica del exilio; un intento por encontrar el mejor modo de llegar a lo que ellas concibieron como “el exilio logrado” que es aquel que, pese al sinsentido primero, adquiere un sentido final, se hace con-sentido. Podría hablarse así de un pensamiento trimembre: sobre el exilio, en el exilio y exiliado él mismo de escuelas, de maestros y del canon. Zambrano dirá a este respecto que ama su exilio porque hay algo en él de trascendencia y de adquisición de un conocimiento que permanece vedado al que demora en la casa materna. Hay que desenraizarse para que acontezca la revelación de los claros del bosque.</p> <blockquote><p>Con su hacer en el exilio, fueron un ejemplo vivo de un intento de creación de un mundo mejor. En sus microcosmos particulares <span>⎯</span>Arendt en su apartamento situado en la 370 Riverside Drive y Zambrano en sus múltiples moradas del exilio<span>⎯</span>, ambas se convirtieron en dos “Sherezades” rodeadas de aquella estupenda república de amigos con los que compartieron ideas.</p></blockquote> <p>De igual manera, la conciencia política para Arendt solo adquiere su real dimensión en el lugar marginal que ocupa el refugiado judío transformado ya en la figura arquetípica del paria lúcido. Este exilio, que en un inicio cobra la forma de un desgarro forzado, con el paso del tiempo se irá convirtiendo en un hábito, en una forma de estar y de comprenderse frente al mundo. La obligación originaria de “dejar de ser” se transmuta en una posibilidad de emancipación, en una suerte de conversión hacia aquello que estamos destinados a ser. De manera sorprendentemente similar, para ambas pensadoras, el ser en desarraigo se convierte en el paradigma de la verdadera condición humana. Su simbólica “desnudez” sirve de reflejo invertido de lo que es, y de lo que debería ser, la vida auténtica de la persona. Zambrano habla de “un espejo justiciero” en el que el ciudadano de una determinada nación puede comprobar la propia inautenticidad de su existencia. También Arendt, en su fantástico artículo “Nosotros los refugiados”, privilegia la figura del judío refugiado como vanguardia de la humanidad. La situación marginal y la falta de raíces hacen del exiliado un agente consciente capaz de calibrar la realidad con mayor rigor, sin caer en espejismos ni en subjetividades. En este sentido, Arendt y Zambrano desarrollan toda una teoría de la extraterritorialidad en la que el habitante de los márgenes resulta imprescindible para la configuración de la <i>polis</i>. Son esas existencias periféricas, aquellos habitantes de las fisuras del sistema los protagonistas de sus obras: los idiotas, los locos, los parias, los exiliados, los poetas…</p> <div style="width:441px;"><img src="https://elhombreylodivino.com/wp-content/uploads/2026/08/FullSizeRender.jpeg" alt="" width="431" height="496"><p>Tumba de Walter Benjamin en Portbou.</p></div> <p>También aquí, en el lugar sin lugar, ambas pudieron tomarse ciertas licencias, haciendo uso de saberes tan antifilosóficos como son la poesía, los sueños, la imaginación creadora y la mística, para llegar a eso que ellas estimaron: la unión sin escisiones del pensamiento con la vida o, lo que es lo mismo, una vida que es puro pensamiento. Zambrano, en “Ortega y Gasset, filósofo español”, confiesa que dejó tras de sí los apuntes del maestro, llevándose tan solo la <i>Ética</i> de Spinoza, otro desterrado de la filosofía, un gesto bastante clarividente de lo que va a ser esa razón poética tan inclasificable. También Arendt parte al destierro tan solo con una carpeta en la que guarda sus poemas, sus diarios, aquel relato autobiográfico tan inquietante titulado <i>Sombras</i> y la primera parte de la biografía de Rahel Varnhagen. En el exiguo equipaje del exilio solo tiene cabida la propia obra.</p> <p>Por definición, la experiencia del exilio es un estado de “éx-tasis”, de salir “fuera de sí”. El destino ansiado es, pues, el lugar en el que habita el desconocido. Así lo entendieron también ellas desarrollando una continua dialéctica del huésped y del anfitrión en sus obras. Lo sorprendente en ambos casos, sin embargo, es que el huésped acaba convirtiéndose en el protagonista absoluto. Un ejemplo estelar de esta inversión salvífica y restauradora por la cual el desterrado pasa de víctima a agente propiciatorio, lo encontramos en el bello<span> relato de Zambrano titulado “El huésped”. En él, cobra protagonismo la figura de un extranjero que llega a una casa portando un regalo, una prenda, una promesa inesperada. Lo esencial aquí es que no viene a recibir, sino a dar. Esta restitución fundamental no sería posible sin la articulación del concepto de <i>amor mundi</i> en Arendt y el de la piedad en Zambrano, ya que ambas filosofías proponen un saber tratar con la otredad no desde la alerta, sino desde la apertura incondicional. En este sentido, el exilio no es el lugar del aislamiento, sino de encuentro, con el otro y con uno mismo.</span></p> <blockquote><p>Gran parte de la obra de Zambrano y de Arendt se articula a modo de una propedéutica del exilio; un intento por encontrar el mejor modo de llegar a lo que ellas concibieron como “el exilio logrado” que es aquel que, pese al sinsentido primero, adquiere un sentido final, se hace con-sentido.</p></blockquote> <p>Con su hacer en el exilio, fueron un ejemplo vivo de un intento de creación de un mundo mejor. En sus microcosmos particulares <span>⎯</span><a href="https://www.planetadelibros.com/autor/hannah-arendt/000004452">Arendt</a> en su apartamento situado en la 370 Riverside Drive y <a href="https://elhombreylodivino.com/job-la-ultima-palabra-de-el-hombre-y-lo-divino/">Zambrano</a> en sus múltiples moradas del exilio<span>⎯</span>, ambas se convirtieron en dos “Sherezades” rodeadas de aquella estupenda república de amigos con los que compartieron ideas y empezaron a poner las bases de un nuevo espacio de convivencia. Hans Jonas dijo en el funeral de su amiga Arendt que el mundo se había convertido en un lugar más frío al perder la calidez de semejante “genio de la amistad”. También los que conocieron a Zambrano compartieron ese sentimiento de orfandad que dejó la Diotima veleña a su muerte. El poeta Javier Sánchez Menéndez lo expresa así: “María Zambrano fue un ángel, un ángel que nos dejó una lámpara que siempre está encendida”. No sabemos si fue un “ángel”, de lo que sí estamos seguras es que una de esas “genias”, que dejan una estela inextinguible tras de sí.</p> <p>No hay que olvidar, sin embargo, que ninguna de ellas quisieron hacer una “loa del exilio”. Ambas sintieron en la propia piel que el exilio es la negación, la carencia absoluta de todo lo primordial, una herida incurable. La lección del exilio se le plantea entonces desde la sociedad de acogida; es ella la que tiene que estar a la altura de las circunstancias aceptardo el cambio y la diferencia como una posibilidad de mejora y de enriquecimiento. Dice Ernst Bloch que el exilio es una especie de paraíso, un lugar en donde brillan los recuerdos de la infancia y en el que, sin<span> embargo, nunca antes hemos estado. Hacia allí deben encaminarse los pasos de la sociedad del por-venir.</span></p> <p><a href="https://elhombreylodivino.com/las-revelaciones-del-exilio-el-pensamiento-nomada-de-hanna-arendt-y-de-maria-zambrano/" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/bdru30a / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

Newsletter: A Meditation on ‘Saying the Unsayable’

<p><img src="https://storage.ghost.io/c/26/b5/26b5a426-214e-4897-b490-fa1deaa9b7ae/content/images/2026/08/photo-1598292977405-b31b7062aeee-1-1.jpeg"></p><div> <p>To our <em>Sacred Web</em> Subscribers:</p><p>This week, we are pleased to offer an inspired essay by a young author, Afraaz Adam Mulji. Titled ‘<em>De Sanctitate Abscondita</em>: Toward an Apophatic Ontology of the Holy’, it is written in the contemplative tradition with which readers of <em>Sacred Web</em> will be familiar, and explores the paradox of ‘saying the unsayable’. This is a theme which Mulji, who is also a gifted musician and composer, explores in that medium too. His essay brought to mind something Sir John Tavener once wrote in the pages of this journal to the effect that music was his attempt to express Silence. </p><p>Here are excerpts from Mulji’s essay:</p><ul><li>Every discourse concerning holiness begins already in error, for discourse presupposes that the holy may be rendered into the economy of predicates. Yet the holy is precisely that before which predication suffers an ontological insufficiency. Language names beings; holiness precedes every determination by which beings become nameable.</li><li>The holy is where contradiction ceases without being annihilated. Justice and mercy remain distinct yet become inseparable. Majesty and humility no longer alternate but mutually imply one another. Distance becomes intimacy. Silence becomes speech. Hiddenness becomes revelation. Death becomes life without ceasing to be death.<br></li></ul><p>The full essay can be read here: </p><figure><a href="https://www.sacredweb.com/metaphysics/de-sanctitate-abscondita/"></a><div><a href="https://www.sacredweb.com/metaphysics/de-sanctitate-abscondita/"></a></div><a href="https://www.sacredweb.com/metaphysics/de-sanctitate-abscondita/"></a></figure> </div> <p><a href="https://www.sacredweb.com/all/newsletter-a-meditation-on-saying-the-unsayable/" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/MfxhetY / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

De Sanctitate Abscondita

<div> <figure><blockquote><a href="https://open.spotify.com/embed/episode/0se6mlkyiKkN6pPha5hBji?utm_source=oembed"></a></blockquote></figure><p>Every discourse concerning holiness begins already in error, for discourse presupposes that the holy may be rendered into the economy of predicates. Yet the holy is precisely that before which predication suffers an ontological insufficiency. Language names beings; holiness precedes every determination by which beings become nameable. Consequently, the first affirmation concerning holiness is already too much, while every negation remains too little. One must therefore speak and unspeak simultaneously, allowing thought to advance only by the continual renunciation of its own adequacy.</p><p>Holiness is not a property inhering within a subject <em>per se</em>, but in the Transcendent pervading all, nor is it an accidental perfection superadded to substance. Such formulations merely transpose the sacred into Aristotelian categories that cannot sustain its metaphysical weight. Rather, holiness is the excess whereby Being refuses exhaustion by ontology itself. It is not another region of beings, but the inexhaustibility through which being perpetually transcends every horizon established for its disclosure.</p><p>To encounter the holy is therefore not to meet an extraordinary object. It is to suffer the collapse of objectivity altogether within the transcendent Self, who alone is.</p><p>For the distinction between subject and object belongs to finitude. It is the architecture of consciousness operating under conditions of separation. Holiness does not abolish this distinction through confusion, but through an intensity of presence in which both poles are relativized before a transcendent and sempiternal plenitude. The seer does not merely behold the holy; rather, the act of seeing itself becomes seen.</p><p>This is why the prophets consistently report less what they observed than what became impossible to observe after the encounter. Moses veils his face because visibility has become unbearable. Isaiah’s lips require fire because ordinary language cannot survive proximity to the Absolute. Muḥammad returns from the Cave transformed not by simply the audition of words but by the revelation of their inner meaning, as ‘witness’—a mode of knowing in which knowledge itself becomes obedient. The Apostles fall prostrate before the Transfiguration because light has ceased to illuminate objects and instead reveals illumination itself.</p><p>Thus holiness is neither phenomenon nor noumenon. It is the condition under which both distinctions fail. The Sacred is the theophany whereby the phenomenon radiates the noumenon.</p><blockquote>The holy is where contradiction ceases without being annihilated. … holiness continually resists quantification because it belongs to another grammar entirely.</blockquote><p>While Goodness and Beauty embody Truth, one should resist the temptation to identify holiness with morally excellent conduct. Morality concerns rectitude within the order of action. Holiness concerns participation within the order transcending action altogether. A perfectly ethical machine could never become holy, because holiness requires not merely correct operation but ontological receptivity. Likewise, one may possess heroic virtue without yet becoming transparent to transcendence. Virtue disciplines existence; holiness reconstitutes it.</p><p>Here Nicholas of Cusa’s <em>coincidentia oppositorum</em> approaches singular importance. The holy is where contradiction ceases without being annihilated. Justice and mercy remain distinct yet become inseparable. Majesty and humility no longer alternate but mutually imply one another. Distance becomes intimacy. Silence becomes speech. Hiddenness becomes revelation. Death becomes life without ceasing to be death.</p><p>Such paradoxes are not rhetorical ornaments. They are symptoms that thought has reached the threshold beyond which finite logic encounters infinite simplicity.</p><p>One discovers here the peculiar inadequacy of metaphysical substantialism. If holiness were simply a superior substance, then it could be measured. If it were merely greater power, it could be compared. If it were only higher perfection, it would remain susceptible to degrees. Yet holiness continually resists quantification because it belongs to another grammar entirely.</p><p>It is not more. It is otherwise. Indeed, one might say that holiness constitutes the ontological impossibility of indifference. Everything genuinely holy demands response before comprehension.</p><p>The Burning Bush is not first understood and then revered. It is revered before it is understood. The Temple is entered before it is interpreted. The Qur’an is recited before it is analyzed. The Eucharist is adored before it is explained.</p><p>Understanding arrives belatedly because reverence is epistemologically anterior wherever holiness is present.</p><blockquote>theology at its summit does not replace adoration with concepts. It refines adoration by purifying concepts until they become capable of their own surrender.</blockquote><p>Modern consciousness frequently inverts this order. It imagines explanation dissolves mystery. Yet genuine explanation deepens mystery precisely because intelligibility itself becomes increasingly transparent to an inexhaustible ground. The astronomer who comprehends stellar nucleosynthesis does not abolish wonder; wonder becomes more profound because intelligibility reveals dimensions previously concealed. Likewise, theology at its summit does not replace adoration with concepts. It refines adoration by purifying concepts until they become capable of their own surrender.</p><figure><img src="https://storage.ghost.io/c/26/b5/26b5a426-214e-4897-b490-fa1deaa9b7ae/content/images/2026/07/IMG_1564-1.jpeg" alt="" width="300"><figcaption><span>From Hildegard’s </span><i><em>Scivias</em></i></figcaption></figure><p>Here one encounters the supreme irony. The nearer thought approaches holiness, the less confidence it possesses in thought. Not because reason has failed. Because reason has become truthful concerning its own finitude.</p><p>The greatest intellect is therefore recognizable not by the multiplication of propositions but by the increasing precision with which it distinguishes mystery from ignorance. Ignorance lacks answers. Mystery exceeds answers. These are opposite conditions.</p><p>Apophatic theology therefore should never be mistaken for theological agnosticism. To deny that God—or holiness—may be comprehended is not to deny that God may be known. Rather, it affirms a mode of knowledge proportioned to infinitude rather than mastery. One does not possess the holy intellectually any more than one possesses light by opening the eyes. Vision occurs through participation in illumination, not dominion over it.</p><p>If holiness possesses a geometry, it is spherical. Every point upon a sphere simultaneously faces the center without rivalry. Thus the communion of saints is not hierarchical competition but convergent orientation. Nearness to the Center necessarily produces nearness among participants. Rivalry belongs to circumference. At the Center there remains only coincidence.</p><p>One might even risk a phenomenological reformulation. Consciousness ordinarily intends objects. Holiness reverses intentionality. The Absolute becomes that toward which consciousness is always already intended before consciousness discovers its own intention.</p><p>Prayer is therefore not fundamentally speaking. Nor listening. It is remembering the direction in which existence has always secretly been facing.</p><blockquote>The transcendent proves more intimate than immanence because transcendence is not spatial remoteness but ontological priority.</blockquote><p>Augustine’s <em>interior intimo meo</em>—“more inward than my inmost self”—expresses precisely this inversion. The transcendent proves more intimate than immanence because transcendence is not spatial remoteness but ontological priority.</p><p>Hence the saints consistently appear paradoxically absent from themselves. They have not lost individuality. They have ceased mistaking individuality for ultimacy.</p><p>The ego contracts. Personhood expands. One decreases. Presence increases.</p><p>This explains the extraordinary luminosity frequently attributed to holy figures across civilizations. Whether depicted as the Christian nimbus, the Islamic <em>nūr</em>, the Buddhist aureole, the Hindu <em>tejas</em>, or the Zoroastrian <em>khvarenah</em>, light functions not merely as symbol but as metaphysical analogy. Light uniquely gives itself without diminution. It reveals without possessing. It touches without displacement. It remains invisible until reflected by another. Thus holiness resembles light because both are modes of self-diffusive generosity.</p><p>And perhaps this finally approaches the hidden grammar of sanctity. Holiness is not perfection enclosed within itself. It is inexhaustible self-donation. Everything finite survives by acquisition. The holy exists by gift. Creation receives. The holy gives. The Absolute gives even the capacity to receive.</p><p>Therefore every authentic act of sanctity is not an achievement ascending toward God but a transparency through which divine generosity encounters no resistance.</p><p>The saint is not great because the saint has climbed higher than others. The saint is great because almost nothing remains opaque.</p><blockquote>Evil is curvature where existence was intended as radiance.</blockquote><p>One may therefore define sin not primarily as disobedience, though it is certainly that, but as ontological opacity: the refusal of participation through self-enclosure. Evil is curvature where existence was intended as radiance. Hell, in this light, is not principally punishment imposed from without but the consummation of absolute opacity—a consciousness rendered incapable of receiving light because it has become entirely occupied with itself.</p><p>Conversely, beatitude is not reward. It is perfect translucence. The blessed do not merely behold God. They become infinitely beholdable by God.</p><p>Here all metaphysical inquiry must finally surrender its ambition to conclude. For holiness is not the final object of philosophy. It is philosophy’s purification. Nor is it theology’s conclusion. It is theology’s perpetual beginning.</p><p>The holy remains forever anterior to every system because it is the inexhaustible surplus by which Reality eternally exceeds every description of itself. Every concept arrives too late. Every liturgy only begins. Every silence still speaks too much.</p><p>And yet the soul continues. Not because it imagines the Infinite can finally be grasped. But because it gradually discovers that the Infinite has always been the one silently grasping it.</p><p>Thus the consummation of holiness is neither ecstasy nor illumination, neither knowledge nor vision, neither perfection nor power. It is consent. The infinite “Yes” by which finite being relinquishes the illusion of self-subsistence and awakens to the astonishing realization that existence itself has always been an act of unmerited, inexhaustible, and ever-present gift.</p><p>There, at the frontier where language becomes praise and praise becomes silence, holiness no longer appears as an attribute of the Divine. It is perceived as the very atmosphere in which all reality has, from before the beginning of time, already been breathing.</p> </div> <p><a href="https://www.sacredweb.com/metaphysics/de-sanctitate-abscondita/" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/MfxhetY / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

Los pasadizos de La Alhambra

<table style="margin-left:auto;margin-right:auto;text-align:center;"><tbody> <tr><td style="text-align:center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXxweKNx__HR9-yp8GYNpMHLnyz3D0hap61T9yZHtlophKRqVBqZrvFFyxd8Q57SBQ4Twx-P9m-X6b80eUa0B1b05mfjJMv1Y2UhD_D0jw4egCwoYrOOx4IwakD2QGQP7cKXN-vLAAn8SV/s1600/DSC05126.JPG" style="margin-left:auto;margin-right:auto;"><img height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXxweKNx__HR9-yp8GYNpMHLnyz3D0hap61T9yZHtlophKRqVBqZrvFFyxd8Q57SBQ4Twx-P9m-X6b80eUa0B1b05mfjJMv1Y2UhD_D0jw4egCwoYrOOx4IwakD2QGQP7cKXN-vLAAn8SV/s320/DSC05126.JPG" width="320" alt="DSC05126.JPG"></a></td></tr> <tr><td style="text-align:center;">Cerca del Peinador de La Reina, se encuentra la entrada de uno<br> de los pasadizos que pasan bajo los palacios de La Alhambra</td></tr> </tbody></table> <br> <div style="text-align:justify;"> En la superficie, la belleza de La Alhambra es innegable, transmitiendo una gran cantidad de sensaciones. Y a pesar de todo lo que simboliza, no es lo único que encierra, siendo preciso bajar, descender un nivel para encontrar algo más de su historia. En sus entrañas, esta genuina construcción esconde mucho más de lo que cualquiera se imagina recorriendo únicamente su superficie.</div> <br> <div style="text-align:justify;"> En la Alhambra hay unos pasadizos que comunicaban los diferentes palacios de la ciudad palatina. En la actualidad podrían existir 50 kilómetros de túneles aún por descubrir, desconociéndose el recorrido exacto de estos pasadizos que se han ido descubriendo por sectores, habiéndose modificado muchos.</div> <div style="text-align:justify;"> <br></div> <div> <table style="margin-left:auto;margin-right:auto;text-align:center;"><tbody> <tr><td style="text-align:center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhB3uJme4iGcwCoVADlm2Ksg4LpNeQEnAv8FcCRYezUHZ7-sMaIFU41aRwec8XzFj_eeoU6yxsAJlIUCSvDLNkWy_J0oTh6jxcQ4PSWUncRJuKvO4CK40AkslCjCmSzA03yaNOcjKsJNDQm/s1600/DSC05164.JPG" style="margin-left:auto;margin-right:auto;"><img height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhB3uJme4iGcwCoVADlm2Ksg4LpNeQEnAv8FcCRYezUHZ7-sMaIFU41aRwec8XzFj_eeoU6yxsAJlIUCSvDLNkWy_J0oTh6jxcQ4PSWUncRJuKvO4CK40AkslCjCmSzA03yaNOcjKsJNDQm/s400/DSC05164.JPG" width="300" alt="DSC05164.JPG"></a></td></tr> <tr><td style="text-align:center;">Estos pasadizos forman parte del sistema de defensa<br> inmediata de los monarcas nazaríes; arriba discurría la<br> vida cotidiana de la familia real nazarí, mientras que por<br> debajo pasaban estos lugares que servían para que la<br> guardia personal pudiera protegerle</td></tr> </tbody></table> <div><br></div><div> Bajo la Alhambra hay gran cantidad de pasadizos que recorren tanto la ciudadela como el interior de la montaña, túneles subterráneos que servían para entrar y salir rápidamente sin ser vistos.<br> <br> <table style="margin-left:auto;margin-right:auto;text-align:center;"><tbody> <tr><td style="text-align:center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhAo4TjlhNqFyD5A4y14mvKe5pLRhK9DBJJ99JBa09LGar2CPVKTQpbs6rtxUQNQWF9XLVExci2cHR4A3f1tiYAu-g912rrSvmZd3Yg93buqm2rZNwtmiLNQptGnBqsk23-MqvwJsM4cqeB/s1600/20160625_133221.jpg" style="margin-left:auto;margin-right:auto;"><img height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhAo4TjlhNqFyD5A4y14mvKe5pLRhK9DBJJ99JBa09LGar2CPVKTQpbs6rtxUQNQWF9XLVExci2cHR4A3f1tiYAu-g912rrSvmZd3Yg93buqm2rZNwtmiLNQptGnBqsk23-MqvwJsM4cqeB/s400/20160625_133221.jpg" width="225" alt="20160625_133221.jpg"></a></td></tr> <tr><td style="text-align:center;">Durante la construcción del Carmen de los<br> Rodriguez-Acosta, salió a la luz una galería<br> subterranea (cerca de 400 metros) <br> de época islámica</td></tr> </tbody></table> <div style="text-align:justify;"><br></div><div style="text-align:justify;"> En la zona donde se levanta actualmente el Carmen de los Rodríguez-Acosta, según la Plataforma de Ambrosio de Vico trazada en 1613 existía unas mazmorras junto a Torres Bermejas que en origen se trataría de silos excavados, como otros que existen en la Alcazaba de la Alhambra, destinados al almacenamiento de alimentos de primera necesidad, para la manutención del destacamento de este baluarte defensivo, en caso de ser sitiado. Con el paso del tiempo fueron cambiando sus funciones. </div> </div> <div> <br></div> </div> <p><a href="http://legadonazari.blogspot.com/2026/08/los-pasadizos-de-la-alhambra.html" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/MfxhetY / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

One Word. Six Clues. Can You Guess It?

<p>Dear Classical Wisdom Reader,</p><p>This week, we’re doing something a little different... You know, to keep things fresh…</p><p>Think of it as archaeology for words. </p><p>You see, somewhere beneath layers of Greek, Latin, reformers, philosophers, prophets, and the occasional religious insult lies a single English word…</p><p>Your task is to excavate it.</p><p>With each clue, the mystery narrows. Will you uncover the answer after the very first hint, or will you stubbornly insist on reading all six “just to be sure”? </p><p>Either way, in this <a href="https://etymonpuzzle.com/">specially created puzzle by Etymon,</a> prepare to discover that the history of a single word can be every bit as dramatic as the history of an empire….</p><p>Enjoy!</p><p>All the best,<br>Anya Leonard</p><p>Founder and Director</p><p>P.S. Discover how much the Classics have influenced our here and now… from the ancient inspired words we use today to the ideas and people who have shaped knowledge itself. </p><p><strong>Bring the wisdom of the past into your today:</strong></p><p><a href="https://classicalwisdom.substack.com/subscribe?"><span>Subscribe now</span></a></p><div><hr></div><h1>The Etymology Challenge: Can You Guess the Word?</h1><p><a href="https://etymonpuzzle.com/">Etymon</a> has created a bespoke puzzle exclusively for Classical Wisdom subscribers. One word hidden behind six clues drawn from its etymological history.</p><p>Each of the clues narrows the field, moving from era and origin through linguistic path, literal meaning, cognates, historical or geographical context, and word length toward the answer.</p><p>Some puzzlers achieve Solved in 1. More reach the answer at Solved in 4 or Solved in 5. Some work through to Solved in 6. You can guess after any clue. How many do you need?</p><p>When you are ready, the Answer Card button at the bottom of this post will reveal the puzzle’s hidden word, etymology, and modern use on the Etymon Substack website.</p><div><hr></div><h2>Clue # 1 ~ <strong>Era and origin</strong> </h2><p><span>The word entered English in 1548, in a translation of the writings of Martin Luther, the German friar whose challenge to Rome began the Reformation, and it arrived as an insult. </span></p><p><span>Luther aimed it at the Pope himself, mocking him for boasting that all laws were held in the coffer of his heart. Its earliest English sense was a false claim of divine inspiration, the delusion of those who believed God spoke to them directly, without scripture. </span></p><p><span>Behind the English lay German, behind German lay Latin, and behind Latin lay Greek.</span></p><div><figure><a href="https://substackcdn.com/image/fetch/%24s_!9tRv!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F91dc427b-2c59-4648-9647-7af715f93441_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!9tRv!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F91dc427b-2c59-4648-9647-7af715f93441_2400x2400.png"></a><source type="image/webp"><a href="https://substackcdn.com/image/fetch/%24s_!9tRv!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F91dc427b-2c59-4648-9647-7af715f93441_2400x2400.png"><img src="https://substackcdn.com/image/fetch/%24s_!9tRv!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F91dc427b-2c59-4648-9647-7af715f93441_2400x2400.png" width="1456" height="1456" alt="" title=""></a></source><a href="https://substackcdn.com/image/fetch/%24s_!9tRv!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F91dc427b-2c59-4648-9647-7af715f93441_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!9tRv!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F91dc427b-2c59-4648-9647-7af715f93441_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!9tRv!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F91dc427b-2c59-4648-9647-7af715f93441_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!9tRv!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F91dc427b-2c59-4648-9647-7af715f93441_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!9tRv!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F91dc427b-2c59-4648-9647-7af715f93441_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!9tRv!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F91dc427b-2c59-4648-9647-7af715f93441_2400x2400.png"></a></figure></div><div><hr></div><h2>Clue # 2 ~ <strong>Linguistic Path </strong></h2><p><span>Formed first in Greek, naming the state of being possessed by a god, a frenzy that certain kinds of music were believed to produce. </span></p><p><span>Plutarch, the Greek biographer and essayist writing around 100 AD, described it as the state of prophets and prophetesses ravished with divine fury when the god was believed to speak through them. </span></p><p><span>The Bacchanals, the frenzied worshippers of Bacchus, ran through the streets filled with their god. Latin borrowed the word in the third century for inspiration and frenzy, and by the early sixteenth century it was used to describe a writer’s inspiration. </span></p><p><span>Only then did it reach English, through German, carried in the Reformation’s war of words.</span></p><div><figure><a href="https://substackcdn.com/image/fetch/%24s_!OpPk!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F8ca0dd9a-f7db-4b4e-b58c-011ce8707571_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!OpPk!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F8ca0dd9a-f7db-4b4e-b58c-011ce8707571_2400x2400.png"></a><source type="image/webp"><a href="https://substackcdn.com/image/fetch/%24s_!OpPk!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F8ca0dd9a-f7db-4b4e-b58c-011ce8707571_2400x2400.png"><img src="https://substackcdn.com/image/fetch/%24s_!OpPk!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F8ca0dd9a-f7db-4b4e-b58c-011ce8707571_2400x2400.png" width="1456" height="1456" alt="" title=""></a></source><a href="https://substackcdn.com/image/fetch/%24s_!OpPk!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F8ca0dd9a-f7db-4b4e-b58c-011ce8707571_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!OpPk!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F8ca0dd9a-f7db-4b4e-b58c-011ce8707571_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!OpPk!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F8ca0dd9a-f7db-4b4e-b58c-011ce8707571_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!OpPk!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F8ca0dd9a-f7db-4b4e-b58c-011ce8707571_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!OpPk!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F8ca0dd9a-f7db-4b4e-b58c-011ce8707571_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!OpPk!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F8ca0dd9a-f7db-4b4e-b58c-011ce8707571_2400x2400.png"></a></figure></div><p><a href="https://classicalwisdom.substack.com/p/one-word-six-clues-can-you-guess?utm_source=substack&amp;utm_medium=email&amp;utm_content=share&amp;action=share"><span>Share</span></a></p><div><hr></div><h2>Clue # 3 ~ <strong><span>Literal meaning </span></strong></h2><p><span>Behind the Latin lay the Greek adjective </span><em><span>entheos</span></em><span>, meaning ‘possessed by a god’, built from </span><em><span>en</span></em><span>, meaning ‘in’, and </span><em><span>theos</span></em><span>, the Greek for ‘god’. The person in this state had, quite literally, the god within. </span></p><p><span>The Greek verb formed from it was reshaped along the way by the pull of another verb, the word for offering a sacrifice. </span></p><p><em><span>Theos</span></em><span> itself descended from a Proto-Indo-European root, </span><em><span>*dhes-</span></em><span>, which formed words for religious concepts, possibly an extension of an older root meaning ‘to set, put’. The same root gave Latin </span><em><span>festus</span></em><span>, ‘festive’, and </span><em><span>feriae</span></em><span>, ‘holidays’, and through them the English feast, festival and fair.</span></p><div><figure><a href="https://substackcdn.com/image/fetch/%24s_!nS5p!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F88d35ff5-e860-4124-97d3-26aadf3ab19f_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!nS5p!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F88d35ff5-e860-4124-97d3-26aadf3ab19f_2400x2400.png"></a><source type="image/webp"><a href="https://substackcdn.com/image/fetch/%24s_!nS5p!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F88d35ff5-e860-4124-97d3-26aadf3ab19f_2400x2400.png"><img src="https://substackcdn.com/image/fetch/%24s_!nS5p!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F88d35ff5-e860-4124-97d3-26aadf3ab19f_2400x2400.png" width="1456" height="1456" alt="" title=""></a></source><a href="https://substackcdn.com/image/fetch/%24s_!nS5p!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F88d35ff5-e860-4124-97d3-26aadf3ab19f_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!nS5p!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F88d35ff5-e860-4124-97d3-26aadf3ab19f_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!nS5p!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F88d35ff5-e860-4124-97d3-26aadf3ab19f_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!nS5p!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F88d35ff5-e860-4124-97d3-26aadf3ab19f_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!nS5p!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F88d35ff5-e860-4124-97d3-26aadf3ab19f_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!nS5p!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F88d35ff5-e860-4124-97d3-26aadf3ab19f_2400x2400.png"></a></figure></div><div><hr></div><h2>Clue # 4 ~ <strong>Cognates </strong></h2><p><span>FANATIC and ATHEIST share the same ancient root as this word. FANATIC came from Latin </span><em><span>fānāticus</span></em><span>, from </span><em><span>fānum</span></em><span>, meaning ‘temple’, naming a person possessed by the frenzy of a temple’s god, though the temple word’s link to the deeper root is not certain. </span></p><p><span>It entered English in 1533 meaning frenzied or mad, and in the spring of 1660 the historian Thomas Fuller recorded its newest use, a noun coined within a few months as an insult for the sects of the age, in the same weeks that Samuel Pepys was writing in his diary that the Phanatiques held up their heads high. </span></p><p><span>ATHEIST came from Greek </span><em><span>atheos</span></em><span>, meaning ‘without a god’, and reached English in the 1580s, and in 1659 a single hostile list yoked the two together, Papists, Atheists, and fanatic persons. One word named the person with too much god in them, the other the person with none.</span></p><div><figure><a href="https://substackcdn.com/image/fetch/%24s_!YQag!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F64c0f495-8f90-4324-9b4a-d17d16109ab7_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!YQag!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F64c0f495-8f90-4324-9b4a-d17d16109ab7_2400x2400.png"></a><source type="image/webp"><a href="https://substackcdn.com/image/fetch/%24s_!YQag!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F64c0f495-8f90-4324-9b4a-d17d16109ab7_2400x2400.png"><img src="https://substackcdn.com/image/fetch/%24s_!YQag!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F64c0f495-8f90-4324-9b4a-d17d16109ab7_2400x2400.png" width="1456" height="1456" alt="" title=""></a></source><a href="https://substackcdn.com/image/fetch/%24s_!YQag!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F64c0f495-8f90-4324-9b4a-d17d16109ab7_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!YQag!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F64c0f495-8f90-4324-9b4a-d17d16109ab7_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!YQag!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F64c0f495-8f90-4324-9b4a-d17d16109ab7_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!YQag!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F64c0f495-8f90-4324-9b4a-d17d16109ab7_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!YQag!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F64c0f495-8f90-4324-9b4a-d17d16109ab7_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!YQag!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F64c0f495-8f90-4324-9b4a-d17d16109ab7_2400x2400.png"></a></figure></div><div><hr></div><h2>Clue # 5 ~ <strong>Historical or Geographical Context</strong></h2><p><span>In religion the word remained an accusation for two centuries. Henry More, the Cambridge philosopher, warned in 1660 that if Christianity were ever exterminated, this would be its exterminator. </span></p><p><span>In 1708 the philosopher Lord Shaftesbury drew the line plainly, defining inspiration as a real feeling of the divine presence, and this word as a false one. In 1766 Horace Walpole watched John Wesley, the founder of Methodism, preach, and sneered that he acted a very ugly form of it. </span></p><p><span>Yet the softening had already begun, and in a letter of 1839 Charlotte Brontë could name it her besetting sin, the reason she dared not say what she thought of the sea. By 1972 the </span><em><span>New York Times</span></em><span> used it to describe the latest fad, mouse racing, expanding rapidly in popularity across Australia.</span></p><div><figure><a href="https://substackcdn.com/image/fetch/%24s_!ZF1r!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc87d04b6-9d19-4ae4-aec6-378eefc099ee_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!ZF1r!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc87d04b6-9d19-4ae4-aec6-378eefc099ee_2400x2400.png"></a><source type="image/webp"><a href="https://substackcdn.com/image/fetch/%24s_!ZF1r!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc87d04b6-9d19-4ae4-aec6-378eefc099ee_2400x2400.png"><img src="https://substackcdn.com/image/fetch/%24s_!ZF1r!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc87d04b6-9d19-4ae4-aec6-378eefc099ee_2400x2400.png" width="1456" height="1456" alt="" title=""></a></source><a href="https://substackcdn.com/image/fetch/%24s_!ZF1r!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc87d04b6-9d19-4ae4-aec6-378eefc099ee_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!ZF1r!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc87d04b6-9d19-4ae4-aec6-378eefc099ee_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!ZF1r!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc87d04b6-9d19-4ae4-aec6-378eefc099ee_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!ZF1r!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc87d04b6-9d19-4ae4-aec6-378eefc099ee_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!ZF1r!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc87d04b6-9d19-4ae4-aec6-378eefc099ee_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!ZF1r!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc87d04b6-9d19-4ae4-aec6-378eefc099ee_2400x2400.png"></a></figure></div><div><hr></div><h2>Clue # 6 ~ <strong>Word Length</strong></h2><p><span>Ten letters.</span></p><div><figure><a href="https://substackcdn.com/image/fetch/%24s_!E8kd!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb8828b25-b5dc-4cf2-a8b6-0f37d967acf9_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!E8kd!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb8828b25-b5dc-4cf2-a8b6-0f37d967acf9_2400x2400.png"></a><source type="image/webp"><a href="https://substackcdn.com/image/fetch/%24s_!E8kd!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb8828b25-b5dc-4cf2-a8b6-0f37d967acf9_2400x2400.png"><img src="https://substackcdn.com/image/fetch/%24s_!E8kd!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb8828b25-b5dc-4cf2-a8b6-0f37d967acf9_2400x2400.png" width="1456" height="1456" alt="" title=""></a></source><a href="https://substackcdn.com/image/fetch/%24s_!E8kd!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb8828b25-b5dc-4cf2-a8b6-0f37d967acf9_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!E8kd!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb8828b25-b5dc-4cf2-a8b6-0f37d967acf9_2400x2400.png"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!E8kd!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb8828b25-b5dc-4cf2-a8b6-0f37d967acf9_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!E8kd!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb8828b25-b5dc-4cf2-a8b6-0f37d967acf9_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!E8kd!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb8828b25-b5dc-4cf2-a8b6-0f37d967acf9_2400x2400.png"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!E8kd!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb8828b25-b5dc-4cf2-a8b6-0f37d967acf9_2400x2400.png"></a></figure></div><div><hr></div><h3><strong>Answer Card</strong></h3><p>Reveal the puzzle’s hidden word, etymology, and modern use on the Etymon Substack website.</p><p><a href="https://etymonpuzzle.com/p/etymon-x-classical-wisdom-answer"><span>Reveal Answer Card</span></a></p><p></p><p><em><strong>How did you do? How far did you get? Feel free to share in your Notes (and don’t worry, it won’t give anything away..)</strong></em></p> <p><a href="https://classicalwisdom.substack.com/p/one-word-six-clues-can-you-guess" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/MfxhetY / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>

Baroque Mornings | Classical Music to Start the Day

<p><iframe allowfullscreen="allowfullscreen" width="640" height="390" src="https://www.inoreader.com/yt-embed/?v=4tsOdlGIFMo" referrerpolicy="strict-origin-when-cross-origin" style="width:100%;aspect-ratio:16/9;height:auto;display:block;border:0;" frameborder="0"></iframe></p><p>There's something wonderfully uplifting about starting the day with Baroque music. Its sparkling rhythms, graceful ornaments, and joyful forward motion feel like sunlight breaking through the curtains, gentle enough to wake you softly, bright enough to lift your spirit. This carefully curated collection brings together the most beautiful Baroque gems for slow, peaceful mornings, featuring the timeless brilliance of Bach, the radiant warmth of Vivaldi, the elegance of Handel, and the charm of Telemann. <br> <br> <br> 📌𝐃𝐨𝐰𝐧𝐥𝐨𝐚𝐝 𝐄𝐬𝐬𝐞𝐧𝐭𝐢𝐚𝐥 𝐂𝐥𝐚𝐬𝐬𝐢𝐜𝐬 𝐀𝐩𝐩: <a href="https://app.essential-classics.com/">https://app.essential-classics.com/</a><br> <br> 🟢 Follow us and our playlists on Spotify:<br> 📌 <a href="https://open.spotify.com/user/cugate-music?si=2d9adbc210b64a2b">https://open.spotify.com/user/cugate-music?si=2d9adbc210b64a2b</a><br> <br> <br> 𝐏𝐋𝐀𝐘𝐋𝐈𝐒𝐓<br> --------------------<br> 00:00:00 Bach - Brandenburg Concerto No. 3 in G Major, BWV 1048 Part: III. Allegro<br> 00:06:45 A. Corelli - 12 Concerti grossi, Op. 6 Part: II. Allemanda. Allegro<br> 00:09:28 A. Corelli - 12 Concerti grossi, Op. 6 Part: III. Corrente. Vivace<br> 00:11:25 A. Corelli - 12 Concerti grossi, Op. 6 Part: IV. Gavotta. Allegro<br> 00:12:26 Bach - Brandenburg Concerto No. 1 in F Major, BWV 1046 Part: I. Allegro Moderato<br> 00:17:08 T. Albinoni - Sinfonia in G Major, T. Si 8: I. Allegro<br> 00:20:19 A. Marcello - Oboe Concerto in D Minor, S. Z799 Part: III. Allegro<br> 00:23:24 Vivaldi - Concerto for Strings in A Major, RV 159 Part: I. Allegro<br> 00:24:59 Vivaldi - The Four Seasons - Violin Concerto in F Major, RV 293, “Autumn” Part: I. Allegro<br> 00:30:47 Vivaldi - Concerto for 2 Mandolins in G Major, RV 532 Part: III. Allegro<br> 00:34:18 L. Boccherini - 6 String Quintets, G. 271-276 Part: 5. Quintet in E Major, G. 275<br> 00:37:53 G. P. Telemann - Viola Concerto, TWV 51:G9 Part: II. Allegro<br> 00:40:39 G. P. Telemann - Viola Concerto, TWV 51:G9 Part: IV. Presto<br> 00:44:04 Vivaldi - Mandolin Concerto in C Major, RV 425 Part: I. Allegro<br> 00:46:52 Vivaldi - Mandolin Concerto in C Major, RV 425 Part: III. Allegro<br> 00:49:05 Vivaldi - Flute Concerto in F Major, RV 434 Part: III. Allegro<br> 00:51:21 G. F. Händel - Water Music, HWV 348-350 Part: 9. Hornpipe in F Major<br> 00:53:10 G. F. Händel - Water Music, HWV 348-350 Part: 10. Allegro Moderato<br> 00:55:20 G. F. Händel - Water Music Suite No. 1, HWV 348 Part: 3. Allegro<br> 00:58:03 G. F. Händel - Music for the Royal Fireworks, HWV 351 Part: 2. Bourrée<br> 00:59:14 G. F. Händel - Solomon, HWV 67, Act I Part: 1. Ouverture<br> 01:01:06 G. F. Händel - Music for the Royal Fireworks, HWV 351 Part: 4. La Réjouissance: Allegro<br> 01:03:20 Bach - Orchestral Suite No. 1 in C Major, BWV 1066 Part: III. Gavotte I/II<br> 01:06:13 Bach - Orchestral Suite No. 1 in C Major, BWV 1066 Part: V. Menuet I/II<br> 01:08:58 Bach - Orchestral Suite No. 1 in C Major, BWV 1066 Part: VI. Bourree I/II<br> 01:11:34 Bach - Orchestral Suite No. 1 in C Major, BWV 1066 Part: VII. Passapied I/II<br> 01:14:29 Bach - Brandenburg Concerto No. 3 in G Major, BWV 1048 Part: I. Allegro Moderato - Adagio (attacca)<br> 01:21:37 Bach - Gloria in excelsis Deo, BWV 191 Part: 1. Chorus: Gloria in excelsis Deo<br> 01:28:27 Bach - Brandenburg Concerto No. 4 in G Major, BWV 1049 Part: III. Presto<br> 01:33:59 Bach - Brandenburg Concerto No. 6 in B-Flat Major, BWV 1051 Part: III. Allegro<br> 01:39:56 Bach - Concerto for 2 Violins in D minor, BWV 1043 Part: I. Vivace<br> 01:44:04 Bach - Concerto for 2 Violins in D minor, BWV 1043 Part: III. Allegro<br> 01:49:01 Bach - Orchestral Suite No. 2 in B Minor, BWV 1067 Part: VII. Badinerie<br> 01:50:34 Bach - Orchestral Suite No. 1 in C Major, BWV 1066 Part: II. Courante<br> 01:52:50 Bach - Orchestral Suite No. 1 in C Major, BWV 1066 Part: IV. Forlane<br> 01:54:27 Bach - Orchestral Suite No. 1 in C Major, BWV 1066 Part: I. Ouverture<br> 02:06:53 Vivaldi - Chamber Concerto in A Minor, RV 108 Part: III. Allegro<br> 02:09:31 Vivaldi - The Four Seasons - Violin Concerto in E Major, RV 269, “Spring” Part: I. Allegro<br> 02:12:45 Corelli - Concerto grosso in D Major, No. 1, Op. 6 Part: IV. Allegro<br> 02:15:01 Vivaldi - Chamber Concerto in D Major, RV 93 Part: I. Allegro<br> 02:17:40 Vivaldi - Chamber Concerto in D Major, RV 93 Part: III. Allegro<br> 02:19:58 Bach - Keyboard Concerto No. 3 in D Major, BWV 1054 Part: III. Allegro<br> 02:22:58 Bach - 6 Chorale Preludes, BWV 645-650 Part: 1. Wachet auf, Ruft uns die Stimme, BWV 645 for 2 Manuals and Pedal in E-Flat Major<br> <br> Please follow and subscribe to our channel. We appreciate your support.<br> <br> 🔔 Click the bell to stay updated on the great classical songs <br> <br> 📧 <a href="mailto:info@cugate.com">info@cugate.com</a><br> 🌐 <a href="http://www.cugate.com">www.cugate.com</a><br> <br> 🎧 Essential Classics is dedicated to sharing and promoting classical music. We strive to present the best classical music for you! Our hope is to make your days more beautiful and peaceful with classical music. <br> <br> All audio and visual content on Essential Classics is created by Cugate AG a well-known music company. We have all legal rights of the audiovisual materials used in this video and our music is protected by copyright laws. If you have any questions regarding copyright or cooperation, please contact us.<br> <br> #classicalmusic</p> <p><a href="https://www.youtube.com/watch?v=4tsOdlGIFMo" target="_blank">- Enlace a artículo -</a></p> <p>Más info en https://ift.tt/jiZWg8s / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo</p> <p>*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.</p>