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This book is a critical English translation of a "The Book of the Virgin of Carmel" published in 1952. It is presented in a bilingual format (English side by side with the original Spanish). It is shares a Gnostic perspective on the Divine Feminine. "Mary knew the Secret Doctrine of the Tribe of Levi. Mary was educated in the august shade of the porticos of Jerusalem, among the nubile foliage of the oriental palmtrees, beneath the shade of which rested the old camel drivers of the desert." "That holy Christic doctrine was preserved in secret within the Mysteries of Egypt, Troy, Rome, Carthage, Eleusis, etc." "The greatest thing that Christ did was to make the old doctrine public on the roads of Jerusalem." "And it was Mary, the Virgin of Carmel, who was designated by Divinity to be the Mother of the Divine Redeemer of the World."
In this book the author presents in detail the mysteries that adorn the Virgin Mary and the Holy Spirit... Mary, the Woman who gives life to the one who gave life to Her, the Mother who engendered the Being who engendered Her, the Woman who engendered her Own Being, The one who existed before all existence, The one who gave Being to the Creator of everything, the one who locked up the Immense and Infinite God in her breasts, the One who locked up in her guts who does not fit in the whole world, the one who held in her arms the one who supports everything, the one who had the obligation to exercise vigilance over the One who sees everything, The one who took care of the Being who cares for everyone, The one who touched the confines of the One who has no end, the Word made Woman, to be Mother and Wife of God, Our Lady of the Holy Trinity of the Holy Spirit, Her Own Being, that is God. En este libro el autor presenta detalladamente los misterios que adornan a la Virgen María y al Espíritu Santo... María, la Mujer que da la vida a quien le dio la vida a Ella, la Madre que engendró al Ser que la engendró a Ella, la Mujer que engendró su Propio Ser, La que existía antes que toda existencia, La que dio el Ser al Ser creador de todo, La que encerró en sus Senos al Inmenso e Infinito Dios, Aquella que encerró en sus Entrañas a quien no cabe en todo el mundo, La que sostuvo en sus brazos al que todo lo sustenta, La que tuvo obligación de ejercer vigilancia sobre El que todo lo ve, La que tuvo a su cuidado al Ser que cuida de todos, La que tocó los confines de Quien no tiene fin; el Verbo hecho Mujer, para ser Madre y Esposa de Dios, Nuestra Señora de la Santísima Trinidad del Espíritu Santo, su Propio Ser, que es Dios.
Women Who Stay Behind examines the social, educational, and cultural resources rural Mexican women employ to creatively survive the conditions created by the migration of loved ones. Using narrative, research, and theory, Ruth Trinidad Galván presents a hopeful picture of what is traditionally viewed as the abject circumstances of poor and working-class people in Mexico who are forced to migrate to survive. The book studies women’s and families’ use of cultural knowledge, community activism, and teaching and learning spaces. Throughout, Trinidad Galván provides answers to these questions: How does the migration of loved ones alter community, familial, and gender dynamics? And what social relations (convivencia), cultural knowledge, and women-centered pedagogies sustain women’s survival (supervivencia)? Researchers, educators, and students interested in migration studies, gender studies, education, Latin American studies, and Mexican American studies will benefit from the ethnographic approach and theoretical insight of this groundbreaking work.
Este escrito nace de un encuentro personal con Dios. Es la metamorfosis de una vida oscura, triste, sinsentido, mediocre y dolorosa... a una vida plena, llena de luz, alegría, esperanza, amor...y paz! Yehuda (Judea) palabra griega que significa; Agradezco a Dios, Reconozco a Dios... ha sido el preámbulo de mi caminar hacia la tierra prometida.Como en antiguo, el pueblo de Israel, ejemplificando mi vida misma en un peregrinaje. Pasando por el desierto del crisol, y el éxodo.Para agradecer a Dios los acontecimientos de mi vida que me han llevado a encontrarme con EL, y Reconocerlo como mi único Señor. Éxodo 12,37"Peregrinación en el desierto como camino de purificación y encuentro de Yahvé con el pueblo."1 (18) Relacionando mi vida con la salida de Egipto, la Alianza del Sinaí, y la caminata de 40 años. Y justo a los 40 años inicia mi salida de Egipto, y la certeza de una promesa de salvación; liberándome de mis temores y dándole sentido a todos los acontecimientos vividos desde el vientre de mi madre hasta mi juventud... Como un presagio de fe y amor; surgidos de la Providencia Divina. Asimismo la historia de Israel; toma vida en mi historia, llevándome de la Esclavitud a la Libertad! Entrelazando la palabra de Dios, los mensajes, homilías de Juan Pablo II, Benedicto XVI, iluminando mi vida maravillosamente. Regresándome la alegría de vivir y una vida espiritual abundante. Grabando en mi corazón estas palabras: "Escucha, Israel: Yavé, nuestro Dios, es Yavé-único." 2 Dt.6: 5,9 (8) 1 Santa Biblia de Jerusalén 2 Santa Biblia de Jerusalén El autor
Among Anglo-American philosophers, interest in mysticism has typically been limited to the question of whether or not mystical and religious experi ences provide evidence for, or knowledge of, the existence and nature of God. Most authors conclude that they do not, because such experiences lack certain qualities needed in order to be counted as cognitive. In this study I examine some current philosophical opinions about mysticism and objec tions to its epistemic significance in the context of a detailed study of the writings of a single mystical author, the Spanish Carmelite Saint John of the Cross (1542-1591). I argue that from his works one can draw a coherent theory of what takes place in the Christian mystical life, and will indicate how acceptance of this theory might be defended as rational through a type of inference often referred to as the "Argument to the Best Explanation. " In this way I hope to show that mysticism still has a significant bearing on the justification of religious faith even if it cannot be used to "prove" the exis tence of God. The nature and advantages of my own somewhat unusual approach to mysticism can perhaps best be explained by contrasting it with the way other authors have dealt with the subject. One of the most striking develop ments in recent decades has been the growing fascination with mysticism, meditation, and the experiential aspects of religion.
Comezón: It’s more than an itch. It’s a long-standing desire that will never be fulfilled. And, in this novel by award-winning author Denise Chávez, it is also a border town in New Mexico whose denizens’ longings are as powerful as they are, all too often, impossible. But in the feverish dance of life that seizes Comezón during its two annual fiestas, all things seem possible. As the townspeople revel in the freedom of the fiestas, their stories unfold in all manner of mystery, drama, and comic charm. In the middle of it all is Arnulfo P. Olivárez, master of ceremonies and befuddled patriarch of a less-than-tractable family. At the moment, he is calculating his chances of becoming mayor, as well as pondering the fate of his beautiful disabled daughter, Juliana. Arnulfo’s daughters (“the half and the whole,” he deems them) are the Fiesta Queen, Lucinda, a lovely, lost and wild girl, and Juliana, her half sister, wheelchair-bound but with soaring dreams of love for the local priest, El Padre Manolito. Their mother, the saintly Doña Emilia, attends to all her children, including Arnulfo, with grace. Lucinda’s unsuitable suitor, Ruley Terrazas, a tall, bumpy-skinned boy, is not to be trusted, nor is his father, Cuco “Matamosca” Terrazas, the local chief of police. And Rey Suárez, owner of the Mil Recuerdos Lounge, is haunted by his former incarnation as an immigration officer, an expert in spotting fake IDs. Between New Mexico and México, between Cinco de Mayo and the 16th of September, between the dreams and the realities of Comezón’s characters, something has to give. Each character is attempting to find love in this feverish fiesta called Life. And in the deft hands of Denise Chávez this tragicomic novel gives unerringly: pleasure, surprise, and the satisfaction of a tale well told.
Existe la historia oficial de un país, y la "otra" historia que jóvenes investigadores y eruditos tales como Julio Pinto Vallejos y Carlos Ruiz Rodríguez han ido revelando en sus trabajos, creando un balance más justo en el recuento de los hechos que ha vivido la nación chilena. Juan Daniel Brito no es un historiador, sin embargo en conversaciones con escritores y periodistas de su país, llega a la conclusión de que la recopilación de testimonios de "sus mayores," y familiares le abrían una nueva perspectiva acerca de su origen, y al hecho de pertenecer a una primera generación de hijos de campesinos del sur o de mineros del norte que llegaron a Santiago en la década de los años 30, ' y que con esfuerzo y sacrificios fueron parte del proceso de expansión demográfica de Santiago hacia sus cuatro puntos cardinales. Son estos "exiliados" del sur y del norte quienes fundan las "poblaciones," cuya historia se tiene aún que narrar.
This second volume of short stories contains more diverse and lively writing from the Spanish-speaking world. Again much of it is from Latin America, Carlos Fuentes being Mexican, Norberto Fuentes Cuban, and the other writers having their roots in Uruguay, Chile, Peru, Colombia and the Argentine. Only Ana Maria Matute is a native of Spain. This highly entertaining selection of stories, together with a chapter from Mario Vargas Llosa’s novel ‘Conversation in the Cathedral’, explores stylistic contrasts and gives an insight into the cultural and social milieu of the Spanish-speaking world. With notes on unusual Spanish words and phrases, it will be of great value to English students of the language as well as a helpful companion to Spanish-speaking students of English.