Prelude Op. Home, Sweet Home. Mazurka Op. The Music Box. Old Folks at Home. Troika E Major. Hunting Song. Elite Syncopations. Non Piu Andrai. Long, Long Ago. Rondo A Major. March from Norma. Barcarolle d'Hoffmann. Magnetic Rag. Restless Galop. Prelude in G minor BWV Wiener March.
Andante from Orfeo ed Euridice. Starlight Waltz. Rondo in C Major Op. Les Sylphes. Va pensiero. Old King Cole. Emperor Waltz Op. Rondo Allegretto Op. Andante from Concerto No. Rondo alla Turca Op.
Alles fuhlt der Liebe Freuden. Waltz in E flat Op. Remembrance Op. String Quartet No. Murmuring Brook. Anita's Dance. Chanson Triste Op. La Serenata. Valse Op. Le Coucou. Gavotte from Op. Courante HWV The Laughing Song.
Sonata in D minor K. Serenata Op. Gavotte from Mignon. The Song of the Robin. La Candeur Op. Sunflower Slow Drag. Entr'acte-Gavotte Op. A Concert Waltz. Suite BWV Gypsies Op.
The Easy Winners. A Real Slow Drag. Cello Suite No. Sonata in E Major K. Two Part Invention No. Petite Valse Op. Thine Alone Op. Something Doing. The Swan. The Parade of the Tin Soldiers. Lieder Op. Entry of the Gladiators. Swipesy Cakewalk. Polka Op. Impromptu Op. Italian Song Op. Cabaletta Op. Tempo di Ballo. A Breeze from Alabama. Connect to add to a playlist.
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Please log in or create a free account so you can :. Available is quite a few of the series from up to in various quality. Reviewer: alamedared - favorite favorite favorite favorite favorite - July 31, Subject: A Radio Gem Well chosen dramas, musical and more -- expertly performed by the best.
I especially fell in love with Robert Alda yes, Alan's dad singing tunes from 42nd Street. Listen and enjoy Radio Show and Programs Archive. But, do you want to see this glory shining through the body? But this wan nothing in comparison to the glory that was shining inside.
This is for what Moses had on his face Exod. And even more. For what Moses had was something felt, whilst this one was something bodiless. And like the colors which are fiery luminous, by gushing out of the shining bodies, towards the things which are neigh, they transmit also to these ones their light, likewise it happens to the believers. This is because it is good to bitterly sigh here, lets, by enjoying such a great honor, to no longer know the said things, because we have left so quickly those things and we have become addicted to the things of the senses.
Some signs and unclear trace of them, God deigned to give in the Old and in the New Testament. How could the created shine in godlike manner, by receiving a created light? How could be known this light which is communicated to the soul, as one that is characteristic to the Lord, to the Ghost? How could the soul, in this case, to mirror the glory of Christ, which is not created?
It is good to suffer here the harsh things, lest, by rejoicing of the heavenly things, to no longer take care and to fall into the earthy things. Have you heard the words of the Ghost? Have you understand the power of the mystery? Have you known which are the pains of the consummate birth out of the holy baptistery, which is done within us25, and how great are the fruits and the fullness and the rewarding?
Have you known how much it depends also on us to increase and to diminish the grace, or to show it or to darken this gift from above nature, as much as it is possible to us? And to the things contrary to this one, namely to the things which are born out of the deifying commandments, are partakers the ones who do not walk according to the body, but according to the Ghost.
These things are useful and savior and they lead, as a ladder, towards the top and towards the highest stair, namely towards love, Who is God 1 Jn. In the Holy Baptism we receive the godlike grace as a present; but, by covering it through passions, we have to clean it up again, by fulfilling the commandments This is for the death of the old man and the birth of the new one within us, are don through the participation of our will.
Once entered the relation with Christ, the man never gets totally out of it. He cannot erase its memory, no matter how hard he would try. One can say that the trace of God is no longer erased from him, as also it cannot be erased either the trace of any other person we ever entered in relation with.
This shows the personal character both of God and of man. Of course, its appearance it is unveiled to each one, on the measure of his toiling into faith; but, before all, through the help and benevolence of our Lord Jesus Christ. The one who lives according to God, he must fulfill all the commandments. But the most part of his work, he must dedicate it to the first ones and to the most comprising ones. As I said, the beginning and the root of the whole this work, it is the living according to the savior commandments; and its target and fruits are the turning back to the consummate grace of the Ghost, given to us for the first time through Baptism.
So it is reconciled the persistence of the same Christ within us with the dynamic of the Christian life. The grace given at Baptism is Christ, whole. In this sense, it is not given to the man, during his life, a plus of grace.
But, for Christ unveils within man, increasingly more, through the Holy Ghost, His light and power, it takes place within man an increase or a growth of the light and of the power of Christ, and, in the same time, a spiritual growth of the man. We add from us increasingly more faith, but not a plus of grace. But more than to these ones, the most part of his work, he must dedicate it to the first and the most comprising commandments, which are somehow the mothers of all the other commandments.
Because, only in this way we will advance without mistake towards the target that stays before us, namely we will set a good beginning and we will reach the desired end or to the showing of the Ghost 1 Cor. The beginning of every work that loves God, it is the calling with faith the name of our Lord Jesus Christ and, together with it, there come the peace and the love which spring out of it.
The beginning of every work which loves God, it is the calling with faith of the savior name of our Lord Jesus Christ. Also, ROB contains the uncanonical Psalm Also, please also keep in mind, when reading quotations from the Holy Scriptures, that, usually, the writers making those quotations, they rather paraphrase.
This is for through the calling of the name of Jesus, we address Him with love and he answers this love. But the love and the peace, they not only that make the prayer well-received, but they are also born out from prayer as some twin rays, and they grow up out of it and they are made consummate by it Through each of these ones and through all three together, we are given, plentifully, the fullness of the good things.
Through these ones, better said through all three together, we are given, plentifully, and we have it abundantly, the fullness of the good things.
Actually, we hope that, by calling, with faith, the name of our Lord Jesus Christ, we will surely receive the mercy and the true life, hidden into Him Col. This is for the name of Lord Jesus Christ, shouted out with cleanness into the heart, it is like an inexhaustible godlike spring, out of which are gushing up, plentifully, those good things Finally, through love, whose glory is unmatched, and which is the end and the fullness of the Law and of the Prophets Mt.
But the first virtues amongst these are: the peace and the love; of course, not from the beginning, in a consummate degree. They are separated and tightly interwoven with the calling of the name of Jesus, and therefore also with His power.
This is for the calling of this name it produces by itself the peace of any worry, of any fear, of any anger, a restraint from these ones and a forgetfulness about them. But, in the same time, who calls the name of Jesus, he does it with love and with trust in Him.
Of course, the love is also the highest virtues, and one can reach it through all the other virtues. Our Lord Jesus Christ, at the time of the savior suffering, He left these things to His disciples, like some testamentary commandments, and like a godlike inheritance; likewise after Resurrection.
And he told this also through 34 The Lord, by giving us the urge of calling His name, he has ensured us the peace and the love. But he has promised those in addition, both as commandments and as strengthening gifts. Remain into My love. About the longing and the love born out of warmth, out of paying attention, and out of prayer. Out of such warmth and out of the prayer made attentively, or out of the clean prayer, it is born within heart the longing and the godlike love for the remembered name of our Lord Jesus Christ.
About the tears from within heart; and, in continuation, about the godlike longing and about love. It is, though, strictly personal of Peter.
Or, in any case, when the one who shepherds, he no longer loves his flock, namely its faith, he neither has, for any longer, its leadership, for he no longer has the love. The trouble, or the tribulation, or the persecution, or the nakedness, of the danger, or the sword?
Advice to not search for the things above our measure; and continuation to the teaching about the ceaseless remembrance within heart, of our Lord Jesus Christ. Good is to somebody to be found worthy of these and of all the things coming after these. But it is not the right time now to speak about them.
But in order to be found worthy of them, the man must strive and he must always live in ascesis, to always keep, as we have said, the remembrance of Lord Jesus Christ in the deep of his heart and to not let it outside and at surface. About the fiery zeal and about the godlike showing within us and about that illumination from the hypostasis of the grace Even more, this one will go out of every thought and of every hallucination imagining , by burning and banishing away, through his fiery zeal for virtue, the whole evil doing that have been worked before within him and through his senses and through his mind, together with the devils who have been sustaining that and who have been imprinting the evilness within him.
He will reach the advanced stage of having within himself the trust the sure and full feeling of the love of God for him and of the showing of the hypostatized and most-godlike illumination of the grace And if you want, you can say that through this he comes back in a glittering manner to the nobility and to the spiritual resurrection worked within us from above, through the grace of the Baptism This light implies a relation with the Person of the Holy Ghost.
The authors of the present writing identify this illumination to the grace of Christ, become felt and intuited. If the grace is the love of Christ for the one who continuously calls upon Him, we will understand that this openness of Christ, as any loving openness of the person, it is shown as light, for the loved person is light, or love.
The light of the grace, or of the love of Christ, by encountering or producing our love of luminous openness, which is done under His work, it becomes together with our lighting only one lighting illumination.
The light of the grace has been dwelling within us from Baptism. Through the fiery zeal of the ceaseless remembrance of Christ we are doing, this light becomes actualized. Let him only search, himself, for the showing of God, in order not to receive what is in fact darkness but it pretends to be light 2 Cor.
About the godlike work and about the opposite work. And when his mind, without searching for, it sees a light, let him not receive that light, neither to remove it. But it is good to him to not receive these, because of the fear of the deceit; but let him neither consider them anathema, because he need to fearfully think that they can be true; but let him always run to God with hope, for He knows the benefit of both of them. About the lightened and not-deceiving teacher.
The man must pursue only to be cleaned of any passion and of any thought and to increase his love for Christ, by ceaselessly remembering Him. The illumination will come by itself, from Christ. This is a spiritual orientation which is totally different from that of the feminine mystique from occident, which forces for a showing of Christ like bearer of wounds. But one cannot say that the spiritual life, as described by the authors of the analyzed writing, it lacks the love for Christ, the communion with Him, as A.
Ammann says, quoted work, p. We do not reckon that such a communion comes only out of the juridical conception of the satisfaction Christ brought to God through His sacrifice on the cross. A contrary, only a teaching about the salvation as deification of the man it really values the communion of Christ with the man. The communion remains in such a vision a sentimental and superficial matter, without having any effect upon man. Even the body of Christ is such a cloud, transparent in the highest degree Mt.
Through this, the being also becomes beautiful, by actualizing its rich colors, or its complex virtualities, all of them bearing a charming light. And if not, it is better not to receive it, but to run to God with humbleness, by reckoning himself, with the whole sincerity of his heart, unworthy, and by declaring himself beneath to such a worthiness and sight.
And this and others like this, as many as have been told, we have learnt them with by the grace of Christ, out of the not-liar mouths which spoke to us moved by the Holy Ghost, as also from the inspired by God Scriptures, and out of some experience. About the true lighting and about the liar lighting, or about the godlike light and about the devilish light.
Actually, our famous Fathers show us in some of their writings the signs of the not-deceiving lighting and those ones of the liar lighting. And others say the same. But, as I have heard the things said before, verbally, so you are going to hear about these at the right time.
About the indecent imagination and about the decent imagination and about how we must behave to them. The knowledge of God from the Holy Scripture it is not rejected, but the godlike illumination it differs from that. But, before deciding to receive that light as being true or to reject it, it is good to ask one - who has suffered it at his turn - about it. Otherwise, it is better not to receive it, in order not to be deceived by a false light.
VII, where is mentioned Paul from Latro. II, , p. This is for this cursed movement it opposes very much the clean prayer of the heart and the unitary and not-deceiving work of the mind. The Saints from before reckoned it as the mythical Daedalus, as an imagination with many faces and with many heads resembling to hydra, as abridge of the demons. This is because the cursed killers, by crossing on it, they enter in communication with the soul and it mix themselves with the soul, making the soul some sort of wasps hive and like a cave of barren and passionate thoughts And when you do not want, for the sake of the repentance and of the crying combined with the crushing of the heart and with the humble cogitation, and before this also for the sake of the understanding and of seeing the creatures, and also for the will of comparing the indecent imagination to the decent imagination and of placing the last one on the first place, you bring the last one closer to the first one and thus you powerfully banish away the indecent and shameful one which is like a coward, and you are going to achieve victory upon it.
The first one has rather the meaning of an ill hallucination. But, generally, the one who wants to focus himself on prayer, he must shun himself from any imaginings. This is because they attract the soul to surface and make the soul passing from an imagining to another.
They are reckoned by our authors as bridges of the devil through which the devil enters the soul and makes the soul get out of the focusing on the simple thinking about the undivided and the borderless God. If the thinking always presupposes a subject who thinks, so also the thinking the subject of which we do not seem to be, it has as its subject deeper within us, or related to us, an evil ghost, or a demon. He wants even through the seemingly good imaginings to break us off from the prayer.
But out authors make an exception in the following considerations, with the good imaginings, for the shown reasons. The one who really wants to live in quietude and according to God, he must take care of being, besides faith, full of good deeds. And the faith is twofold. And besides this, the one who appeases himself, he must be peaceful, not-scattered, careless, not worried, quiet, serene, and thankful in everything, conscience about his helplessness; he must manly endure the trials, to trust God, and to wait from Him what is useful.
Therefore also you, my beloved, if you love, not with empty words, the deifying quietude — which gives, since now, to the ones who leant it with cleanness, the possibility to receive the showings of the Kingdom of God, which shine from far away, and in the future age more fully and more consummate — but you truly love it also with the work, make sure that, besides the right-worshiping faith, to be you also full of good deeds.
Besides that, be you in peace with everybody, as much as it concerns you, not-scattered, careless or fully not worried, quiet, tranquil, thankful in everything, conscious about your helplessness, and, over all, keep your eyes not-sleeping and awake towards the diverse and of many sorts temptations, which happen to you every day; fight, with patience and with long-sufferance, every storm and every trouble which come upon you in every way.
But they are used also by the consummate ones in order to communicate their imageless experiences to the not-consummate ones. And even the Prophets use the good imaginings in order to share other their revelations.
The faith is twofold. One is, generally, the one of the Orthodox Christians, and other is of the few ones, who, by fulfilling all the deifying commandments, they have come back to image and likeness and, thus, they have been enriched with the godlike light of the grace, and they have leaned all their trust on the Lord Ps.
And this is in such a measure that — oh wonder! Thus, these blessed ones, they have achieved, out of sincere deeds, the sure faith, as ones who have cast away from themselves the whole knowledge, the discernment, the doubt, and the care, and they baptized themselves they sank themselves , totally, in the godlike drunkenness of the faith, of the hope, and of the love towards God, and they have been changed with the higher and blessed change of the right hand of the Most High, according to David the Prophet Ps.
About the first faith, it is not now appropriate to speak in detail. But it is very appropriate to speak about the second one. It occurs and it is achieved like some sort of fruit, from the first one. This is because the faith is like a root and like a beginning of the deifying quietude. Such a man has a sight a feeling of the grace as light.
This is because the grace, as opening of God towards the man who has also opened himself to God, it is, in the same time, light in his quality of manifestation of the love of God, being given the fact that any opening of a person towards another it is shown as light. The bigger if the goodness that opens, or, the more sincere and the more total the opening itself is, the most his light is also more powerful.
The light of the All-Good God it overwhelms the poor light of the man, or it fills him up with a deep and persistent light. In this way, the deeds sourced by the faith without sight, from the beginning, lead to a seeing faith.
They are born out of faith and lead to a superior faith. The strong faith gives steadfastness and a soothing of the worries which torment the man. The more does this the faith generated by the experience of the union with God, the source of the whole power and of the not-chipped life. This is for all the saints, being found worthy to find out this state, which is the love of God, they live, out of the power of their faith, in the delectation of that about nature living.
And we call faith, not the one through which somebody believes in the difference of the most extolled and godlike Hypostases, and in the Most High and Unique Being of the Godhead, and then into the wonderful embodiment into humanity, and in receiving our nature — even though this is also very high -, but that faith that arises into the soul, out of the light of the grace, having the witness of the mind and supporting the heart, in order to overcome any doubt, out of the surety of the trust, which shuns it from any deceit.
The knowledge of some rational principles is subtler, for it implies a power of abstraction from the sensitive things and from their multitude. But the faith is more subtle even than this knowledge, for it notices the indefinite, which is the form of the highest reality or of the person. The person cannot be comprised in exact definitions of the rational knowledge.
All the more, who can define the experience and the work of the Supreme Person of God? The faith is the way of noticing the subtlest realities, being, itself, the subtlest way of knowing. And for the third thing, namely for the need to be at peace with everybody, let it be a clear urge to you the word of the blessed David, as also of the Christ bearer Paul, who shout out more resounding than a trumpet. The second faith, which is higher, it is a seeing into the Ghost, of the richness of the kindness of God, it comes in the souls of the ones who have fulfilled His commandments and, by putting themselves in connection of love with Him, they have thinned the sight of the spiritual eyes.
They feed themselves out of this richness, as at a godlike table which is within themselves. But in the earthly life this richness it is not fully unveiled.
The faith is the celebrant which makes us possible the living of these mysteries. The faith is mediator between us and God; it is like a necessary eye, but though like a eye in which it is present, by reflection, and in the same time by direct work, the light and the kindness which irradiates from God. It is not the soul more than the food and the body more than the coat? Look at the birds of the sky, for they neither sow nor reap, and they neither gather into barns.
And your Father from heavens, he feeds them. And who amongst you, by worrying himself, can add a cubit to his stature? And regarding the coat, what do you worry for? Your Father from heavens knows that you need all these. Search, firstly, for the Kingdom of God and for His righteousness and all these things will be added to you. Therefore, do not worry about tomorrow, for tomorrow will take care of its things. This is for the quietude is the rejection of the thoughts and the renouncing to the worries which seem to be justified.
The worries totally fill up the cogitation with the things necessary to the body; they pull it up to the surface. The things lose their transparence. Are you getting the free resources, updates, and special offers we send out every week in our teacher newsletter? All Categories.
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