Categories for General

Nauseous

Feeling a bit off. Tired. Nauseous. Actually felt like this over the past few days. Even threw up two days ago. So that’s it. Enjoy your day!

Published on July 30, 2018 at 6:00 by

Corners of the mouth

34. Ta Chuang / The Power of the Great

above CHêN THE AROUSING, THUNDER
above CH’IEN THE CREATIVE, HEAVEN

The great lines, that is, the light, strong lines, are powerful. Four light lines have entered the hexagram from below and are about to ascend higher. The upper trigram is Chên, the Arousing; the lower is ch’ien, the Creative. Ch’ien is strong, Chên produces movement. The union of movement and strength gives the meaning of THE POWER OF THE GREAT. The hexagram is linked with the second month (March-April).

THE JUDGMENT

THE POWER OF THE GREAT. Perseverance furthers.

The hexagram points to a time when inner worth mounts with great force and comes to power. But its strength has already passed beyond the median line, hence there is danger that one may rely entirely on one’s own power and forget to ask what is right. There is danger too that, being intent on movement, we may not wait for the right time. Therefore the added statement that perseverance furthers. For that is truly great power which does not degenerate into mere force but remains inwardly united with the fundamental principles of right and of justice. When we understand this point–namely, that greatness and justice must be indissolubly united–we understand the true meaning of all that happens in heaven and on earth.

THE IMAGE

Thunder in heaven above:
The image of THE POWER OF THE GREAT.
Thus the superior man does not tread upon paths
That do not accord with established order.

Thunder–electrical energy–mounts upward in the spring. The direction of this movement is in harmony with that of the movement of heaven. It is therefore a movement in accord with heaven, producing great power. However, true greatness depends on being in harmony with what is right. Therefore in times of great power the superior man avoids doing anything that is not in harmony with the established order.

THE LINES

Nine in the second place means:
Perseverance brings good fortune.

The premise here is that the gates to success are beginning to open. Resistance gives way and we forge ahead. This is the point at which, only too easily, we become the prey of exuberant self-confidence. This is why the oracle says that perseverance (i.e., perseverance in inner equilibrium, without excessive use of power) brings good fortune.

Nine in the third place means:
The inferior man works through power.
The superior man does not act thus.
To continue is dangerous.
A goat butts against a hedge
And gets its horns entangled.

Making a boast of power leads to entanglements, just as a goat entangles its horns when it butts against a hedge. Whereas an inferior man revels in power when he comes into possession of it, the superior man never makes this mistake. He is conscious at all times of the danger of pushing ahead regardless of circumstances, and therefore renounces in good time the empty display of force.

° Nine in the fourth place means:
Perseverance brings good fortune.
Remorse disappears.
The hedge opens; there is no entanglement.
Power depends upon the axle of a big cart.

If a man goes on quietly and perseveringly working at the removal of resistances, success comes in the end. The obstructions give way and all occasion for remorse arising from excessive use of power disappears.

Such a man’s power does not show externally, yet it can move heavy loads, like a big cart whose real strength lies in its axle. The less that power is applied outwardly, the greater its effect.

Six at the top means:
A goat butts against a hedge.
It cannot go backward, it cannot go forward.
Nothing serves to further.
If one notes the difficulty, this brings good fortune.

If we venture too far we come to a deadlock, unable either to advance or to retreat and whatever we do merely serves to complicate thing further. Such obstinacy leads to insuperable difficulties. But if, realizing the situation, we compose ourselves and decide not to continue, everything will right itself in time.

27. I / Corners of the Mouth (Providing Nourishment)

above KêN KEEPING STILL, MOUNTAIN
below CHêN THE AROUSING, THUNDER

This hexagram is a picture of an open mouth; above and below are firm lines of the lips, and between them the opening. Starting with the mouth, through which we take food for nourishment, the thought leads to nourishment itself. Nourishment of oneself, specifically of the body, is represented in the three lower lines, while the three upper lines represent nourishment and care of others, in a higher, spiritual sense.

THE JUDGMENT

THE CORNERS OF THE MOUTH.
Perseverance brings good fortune.
Pay heed to the providing of nourishment
And to what a man seeks
To fill his own mouth with.

In bestowing care and nourishment, it is important that the right people should be taken care of and that we should attend to our own nourishment in the right way. If we wish to know what anyone is like, we have only to observe on whom he bestows his care and what sides of his own nature he cultivates and nourishes. Nature nourishes all creatures. The great man fosters and takes care of superior men, in order to take care of all men through them. Mencius says about this:

If we wish to know whether anyone is superior or not, we need only observe what part of his being he regards as especially important. The body has superior and inferior, important and unimportant parts. We must not injure important parts for the sake of the unimportant, nor must we injure the superior parts for the sake of the inferior. He who cultivates the inferior parts of his nature is an inferior man. He who cultivates the superior parts of his nature is a superior man.

THE IMAGE

At the foot of the mountain, thunder:
The image of PROVIDING NOURISHMENT.
Thus the superior man is careful of his words
And temperate in eating and drinking.

“God comes forth in the sign of the Arousing”: when in the spring the life forces stir again, all things comes into being anew. “He brings to perfection in the sign of Keeping Still”: thus in the early spring, when the seeds fall to earth, all things are made ready. This is an image of providing nourishment through movement and tranquillity. The superior man takes it as a pattern for the nourishment and cultivation of his character. Words are a movement going form within outward. Eating and drinking are movements from without inward. Both kinds of movement can be modified by tranquillity. For tranquillity keeps the words that come out of the mouth from exceeding proper measure, and keeps the food that goes into the mouth from exceeding its proper measure. Thus character is cultivated.

Published on July 26, 2018 at 6:00 by

Thursday 19 July 2018

Thursday morning i woke around eight. I read some blogposts on my iPad before i got up around half past eight. For breakfast i had two cracottes with a boiled egg. Yum. I emptied the cat litter box, wiped the area around it. Brushed my teeth, put on my day cream and put on my black dress and went outside. Opening the Tuin op de Hofbogen. It was warm today. Not too warm. A light cooling breeze.

I walked to the garden. Past the woman with the little dog calld the same as my cat, Muis. Which means Mouse, in case you were wondering. I stood for a bit at the dogs place, watching the dogs out there. Most look a bit like wolves, with very light eyes. I let them sniff my hands. One i could stroke. He liked it.

On towards the garden. I got in through the side entrance. First i walked to the back, opening the gate there. Than up to the front, the gate with the Luchtsingel. I saw some people with children standing at the gate, but they walked down before i got there. I wanted to wave, but they were too far away. At the gate i called Rob. Rob has a app which opens the gate. I had to call a few times before i got him on the line. And hey, the people were coming back! They waited a bit before i got through to Rob. And then finally the gate was open, the people walked in and i walked out.

I saw a bicycle standing outside the Vredestuin. I walked up there and saw Hilde was working there. After a short chat about brassicas and the time of work tomorrow i walked back home. ooh, first i went past the poulterer and got myself some chicken livers. I do eat less carbs, more proteines. More cheese and meat i’m afraid.

Back home i made myself a cup of tea. Checked my iPad again. Then i went and sat behind my computer. An update. I decided to go through with this, took around half an hour. I read a book New Urban Farming. Nice one.

When my computer was all updated i went and started up World of Warcraft. First a battle pet fight on Rhoan, my 91 druid. Still need to level her. Patch 8.0 was released yesterday. Still some thing to get used to, but for my rogue most things were easy to adjust. Weird to see so much lower numbers. That item squish is quite something. I did buy a legendary for my 108 shaman. And then i tried to get into the shaman’s class hall. And wow quit on me. Three times. I gave up after that. Hmmm. Back to my rogue, did a few battle pet world quests. Then i finished four the Warder’s world quests and got my rep for them closer to revered. Not there yet.

For lunch i made a salad with chicken livers. A tomato, half a courgette and some swiss chard.

After lunch i watched the Tour de France for a bit. After half an hour or so i went back to my computer and started up Final Cut Pro. I watched the video’s i made yesterday, the ones i made a week and a half ago. I also went through some instrumental numbers in my iTunes, found a couple i added to see if they are any good. Still very much in the early stage of this new project. Lovely to see the new vids.

Back to the Tour de France. Todays was a big one, the Alpe d’Huez. For a while it looked like Kruijswijk would win. But the time of his lead diminished from six minutes until three and a half kilometers before the end he was finally past by by the top three of the general rankings: Thomas, Froome and Dumoulin.

In between i made a courgette cake. Just my basic recipe. With 200 grams of buckwheat and 100 grams of almond flour. I did take a slice once it was done. The rest i will take with me tomorrow when i work in the garden.

Some youtube videos. Some yoghurt. Still a bit hungry and up for some savoury after that, so i baked an egg with some bacon with two cracottes.

The rest of this evening i will watch the Great British Bake Off. I don’t know about the rest of this evening. I usually go to bed around ten till half past ten. Do some reading in bed, a book or on my iPad. Try to get some sleep. Last night went well actually.

To you, have a good weekend. Enjoy!

Published on July 20, 2018 at 6:00 by

Singing songs

This afternoon i sang along with my singing songs for almost two hours. My voice is getting better. But the song i want to sing, Reasons, is still out of my league.

So after singing that song twice, when it came up in the shuffle, i decided i wouldn’t post it yet. I need to practice more. Over the next week or so. Need to get this song in my system.

This playlist has most of the songs i have already sung in it plus a couple of other songs i really like and which i want to practice. Like Reasons. A song i know since the mid 70s, when i tried to sing along with it reading the lyrics from the album cover. Not my album, no, my sister’s.

Singing along made me realize i should do this more often. Like, every day. I love it. For now, i’m gonna watch a bit of television. The Great British Bake Off is on tonight. I have seen it already, but i don’t mind that. I love to watch it anytime.

🙂

Published on July 6, 2018 at 6:00 by

Wooing

31. Hsien / Influence (Wooing)
above TUI THE JOYOUS, LAKE
below KêN KEEPING STILL, MOUNTAIN

The name of the hexagram means “universal,” “general,” and in a figurative sense “to influence,” “to stimulate.” The upper trigram is Tui, the Joyous; the lower is Kên, Keeping still. By its persistent, quiet influence, the lower, rigid trigram stimulates the upper, weak trigram, which responds to this stimulation cheerfully and joyously. Kên, the lower trigram, is the youngest son; the upper, Tui, is the youngest daughter. Thus the universal mutual attraction between the sexes is represented. In courtship, the masculine principle must seize the initiative and place itself below the feminine principle.
Just as the first part of book 1 begins with the hexagrams of heaven and earth, the foundations of all that exists, the second part begins with the hexagrams of courtship and marriage, the foundations of all social relationships.

THE JUDGMENT

Influence. Success.
Perseverance furthers.
To take a maiden to wife brings good fortune.

The weak element is above, the strong below; hence their powers attract each other, so that they unite. This brings about success, for all success depends on the effect of mutual attraction. By keeping still within while experiencing joy without, one can prevent the joy from going to excess and hold it within proper bounds. This is the meaning of the added admonition, “Perseverance furthers,” for it is perseverance that makes the difference between seduction and courtship; in the latter the strong man takes a position inferior to that of the weak girl and shows consideration for her. This attraction between affinities is a general law of nature. Heaven and earth attract each other and thus all creatures come into being. Through such attraction the sage influences men’s hearts, and thus the world attains peace. From the attractions they exert we can learn the nature of all beings in heaven and on earth.

THE IMAGE

A lake on the mountain:
The image of influence.
Thus the superior man encourages people to approach him
By his readiness to receive them.

A mountain with a lake on its summit is stimulated by the moisture from the lake. It has this advantage because its summit does not jut out as a peak but is sunken. The image counsels that the mind should be kept humble and free, so that it may remain receptive to good advice. People soon give up counseling a man who thinks that he knows everything better than anyone else.

THE LINES

Six at the beginning means:
The influence shows itself in the big toe.

A movement, before it is actually carried out, shows itself first in the toes. The idea of an influence is already present, but is not immediately apparent to others. As long as the intention has no visible effect, it is of no importance to the outside world and leads neither to good nor to evil.

° Nine in the fourth place means:
Perseverance brings good fortune.
Remorse disappears.
If a man is agitated in mind,
And his thoughts go hither and thither,
Only those friends
On whom he fixes his conscious thoughts
Will follow.

Here the place of the heart is reached. The impulse that springs from this source is the most important of all. It is of particular concern that this influence be constant and good; then, in spite of the danger arising from the great susceptibility of the human heart, there will be no cause for remorse. When the quiet power of a man’s own character is at work, the effects produced are right. All those who are receptive to the vibrations of such a spirit will then be influenced. Influence over others should not express itself as a conscious and willed effort to manipulate them. Through practicing such conscious incitement, one becomes wrought up and is exhausted by the eternal stress and strain. Moreover, the effects produced are then limited to those on whom one’s thoughts are consciously fixed.

Six at the top means:
The influence shows itself in the jaws, cheeks, and tongue.

The most superficial way of trying to influence others is through talk that has nothing real behind it. The influence produced by such mere tongue wagging must necessarily remain insignificant. Hence no indication is added regarding good or bad fortune.

37. Chia Jên / The Family [The Clan]

above SUN THE GENTLE, WIND
below LI THE CLINGING, FIRE

The hexagram represents the laws obtaining within the family. The strong line at the top represents the father, the lowest the son. The strong line in the fifth place represents the husband, the yielding second line the wife. On the other hand, the tow strong lines in the fifth and the third place represent two brothers, and the two weak lines correlated with them in the fourth and the second place stand for their respective wives. Thus all the connections and relationships within the family find their appropriate expression. Each individual line has the character according with its place. The fact that a strong line occupies the sixth place – where a weak line might be expected – indicates very clearly the strong leadership that must come from the head of the family. The line is to be considered here not in its quality as the sixth but in its quality as the top line. THE FAMILY shows the laws operative within the household that, transferred to outside life, keep the state and the world in order. The influence that goes out from within the family is represented by the symbol of the wind created by fire.

THE JUDGMENT

THE FAMILY. The perseverance of the woman furthers.

The foundation of the family is the relationship between husband and wife. The tie that hold the family together lies in the loyalty and perseverance of the wife. Her place is within (second line), while that of the husband is without (fifth line). It is in accord with the great laws of nature that husband and wife take their proper places. Within the family a strong authority is needed; this is represented by the parents. If the father is really a father and the son a son, if the elder brother fulfills his position, and the younger fulfills his, if the husband is really a husband and the wife a wife, then the family is in order. When the family is in order, all the social relationships of mankind will be in order.
Three of the five social relationships are to be found within the family-that between father and son, which is the relation of love, that between the husband and wife, which is the relation of chaste conduct, and that between elder and younger brother, which is the relation of correctness. The loving reverence of the son is then carried over to the prince in the form of faithfulness to duty; the affection and correctness of behavior existing between the two brothers are extended to a friend in the form of loyalty, and to a person of superior rank in the form of deference. The family is society in the embryo; it is the native soil on which performance of moral duty is made early through natural affection, so that within a small circle a basis of moral practice is created, and this is later widened to include human relationships in general.

THE IMAGE

Wind comes forth from fire:
The image of THE FAMILY.
Thus the superior man has substance in his words
And duration in his way of life.

Heat creates energy: this is signified by the wind stirred up by the fire and issuing forth form it. This represents influence working from within outward. The same thing is needed in the regulation of the family. Here too the influence on others must proceed form one’s own person. In order to be capable of producing such an influence, one’s words must have power, and this they can have only if they are based on something real, just as flame depends on its fuel Words have influence only when they are pertinent and clearly related to definite circumstances. General discourses and admonitions have no effect whatsoever. Furthermore, the words must be supported by one’s entire conduct, just as the wind is made effective by am impression on others that they can adapt and conform to it. If words and conduct are not in accord and consistent, they will have no effect.

Published on July 3, 2018 at 6:00 by

Start

My two weeks vacation is nearly finished. The first half was about cakes. And a wedding. That Saturday was a lovely day. Sunshine, not too warm. The cakes were great. A bit worn out by the sun. Some a bit dense. Especially the vegan ones. But still good. The weddings celebration was in a farm in a small town south of Rotterdam. Easy going. Great food. Ice cream. Music. Games.

I did went home late in the evening. My bed back home was calling to me.

The final week was warmer. I decided to stop working on Thursdays in Park Pompenburg. More time for me and what i am working on. The videos. I love working in the garden. I love most of the people. But my work, this website, is the most important thing in my life. The photos, the songs, the videos, the things i talk about here. All very important to me. Not all true, or impressive to others, sure. But for me, my life. Everything.

I write this post on Saturday evening. Tomorrow i will be working in the Vredestuin. And there is a potluck in the evening. I already made some pickled courgette. I will bake a courgette cake. And courgette salad. Guess what the main harvest in the garden is?

About Spring. I love it. But i can see why people overlook it. It is quiet, the filming is getting better. Gardeners World has better filming in it. But, I already have my next idea lined up. I will start filming shortly. Three months i expect. So no, i’m not giving up.

The photos in this post are made by Nitai. Thank you!

Published on July 2, 2018 at 6:00 by

A few more days

Two weeks of vacation. Looking forward to that.

First i have got to finish the clip i’m working on for the past few months. I have wild dreams. Wild fantasies. Of course. About becoming famous. Sure.

I don’t know what i really want. But i do know this. I need to stay close to myself. Really close. Not fake anything. Make something i love. Something that touches me. Not think of the future. Not think of a way out. Stay here.

Only a few more days.

And then it is cake preparation time. Buying all the ingredients. This weekend i made strawberry jam. For a cake. For the wedding. Today i picked the first courgettes. Or zuchini’s for you US people. And then bake all the cakes. Brrrr. Getting nervous now, but i’ll be fine.

I don’t know what the future will bring. No idea. Yes, i have wishes, dreams, fantasies. Of course.

Of course.

Published on June 11, 2018 at 6:00 by

Working

I’m working on the movie i want to publish 15 June. Slowly going through all the clips i made over the past months. Making decisions. This one is out. Only this part is good. That one is in. That one goes before. That one goes behind.

It feels good. I’m happy with the material i have gathered.

My main work for now. Really happy.

Salute!

Published on May 31, 2018 at 6:00 by

Preponderance of the Small

4. Mêng / Youthful Folly

above KêN KEEPING STILL, MOUNTAIN
below K’AN THE ABYSMAL, WATER

In this hexagram we are reminded of youth and folly in two different ways. The image of the upper trigram, Kên, is the mountain, that of the lower, K’an, is water; the spring rising at the foot of the mountain is the image of inexperienced youth. Keeping still is the attribute of the upper trigram; that of the lower is the abyss, danger. Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth. However, the two trigrams also show the way of overcoming the follies of youth. Water is something that of necessity flows on. When the spring gushes forth, it does not know at first where it will go. But its steady flow fills up the deep place blocking its progress, and success is attained.

THE JUDGMENT

YOUTHFUL FOLLY has success.
It is not I who seek the young fool;
The young fool seeks me.
At the first oracle I inform him.
If he asks two or three times, it is importunity.
If he importunes, I give him no information.
Perseverance furthers.

In the time of youth, folly is not an evil. One may succeed in spite of it, provided one finds an experienced teacher and has the right attitude toward him. This means, first of all, that the youth himself must be conscious of his lack of experience and must seek out the teacher. Without this modesty and this interest there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher. This is the reason why the teacher must wait to be sought out instead of offering himself. Only thus can the instruction take place at the right time and in the right way.
A teacher’s answer to the question of a pupil ought to be clear and definite like that expected from an oracle; thereupon it ought to be accepted as a key for resolution of doubts and a basis for decision. If mistrustful or unintelligent questioning is kept up, it serves only to annoy the teacher. He does well to ignore it in silence, just as the oracle gives one answer only and refuses to be tempted by questions implying doubt.
Given addition a perseverance that never slackens until the points are mastered one by one, real success is sure to follow. Thus the hexagram counsels the teacher as well as the pupil.

THE IMAGE

A spring wells up at the foot of the mountain:
The image of YOUTH.
Thus the superior man fosters his character
By thoroughness in all that he does.

A spring succeeds in flowing on and escapes stagnation by filling up all the hollow places in its path. In the same way character is developed by thoroughness that skips nothing but, like water, gradually and steadily fills up all gaps and so flows onward.

THE LINES

° Nine in the second place means:
To bear with fools in kindliness brings good fortune.
To know how to take women
Brings good fortune.
The son is capable of taking charge of the household.

These lines picture a man who has no external power, but who has enough strength of mind to bear his burden of responsibility. He has the inner superiority and that enable him to tolerate with kindliness the shortcomings of human folly. The same attitude is owed to women as the weaker sex. One must understand them and give them recognition in a spirit of chivalrous consideration. Only this combination of inner strength with outer reserve enables one to take on the responsibility of directing a larger social body with real success.

Six in the third place means:
Take not a maiden who. When she sees a man of bronze,
Loses possession of herself.
Nothing furthers.

A weak, inexperienced man, struggling to rise, easily loses his own individuality when he slavishly imitates a strong personality of higher station. He is like a girl throwing herself away when she meets a strong man.
Such a servile approach should not be encouraged, because it is bad both for the youth and the teacher. A girl owes it to her dignity to wait until she is wooed. In both cases it is undignified to offer oneself, and no good comes of accepting such an offer.

Six in the fourth place means:
Entangled folly bring humiliation.

For youthful folly it is the most hopeless thing to entangle itself in empty imaginings. The more obstinately it clings to such unreal fantasies, the more certainly will humiliation overtake it.
Often the teacher, when confronted with such entangled folly, has no other course but to leave the fool to himself for a time, not sparing him the humiliation that results. This is frequently the only means of rescue.

Nine at the top means:
In punishing folly
It does not further one
To commit transgressions.
The only thing that furthers
Is to prevent transgressions.

Sometimes an incorrigible fool must be punished. He who will not heed will be made to feel. This punishment is quite different from a preliminary shaking up. But the penalty should not be imposed in anger; it must be
restricted to an objective guarding against unjustified excesses. Punishment is never an end in itself but serves merely to restore order.
This applies not only in regard to education but also in regard to the measures taken by a government against a populace guilty of transgressions. Governmental interference should always be merely preventive and should have as its sole aim the establishment of public security and peace.

62. Hsiao Kuo / Preponderance of the Small
above CHêN THE AROUSING, THUNDER
below KêN KEEPING STILL, MOUNTAIN

While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the strong lines preponderate and are within, inclosed between weak lines at the top and bottom, the present hexagram has weak lines preponderating, though here again they are on the outside, the strong lines being within. This indeed is the basis of the exceptional situation indicated by the hexagram. When strong lines are outside, we have the hexagram I, PROVIDING NOURISHMENT (27), or Chung Fu, INNER TRUTH, (61); neither represents and exceptional state. When strong elements within preponderate, they necessarily enforce their will. This creates struggle and exceptional conditions in general. But in the present hexagram it is the weak element that perforce must mediate with the outside world. If a man occupies a position of authority for which he is by nature really inadequate, extraordinary prudence is necessary.

THE JUDGMENT

PREPONDERANCE OF THE SMALL. Success.
Perseverance furthers.
Small things may be done; great things should not be done.
The flying bird brings the message:
It is not well to strive upward,
It is well to remain below.
Great good fortune.

Exceptional modesty and conscientiousness are sure to be rewarded with success; however, if a man is not to throw himself away, it is important that they should not become empty form and subservience but be combined always with a correct dignity in personal behavior. We must understand the demands of the time in order to find the necessary offset for its deficiencies and damages. In any event we must not count on great success, since the requisite strength is lacking. In this lies the importance of the message that one should not strive after lofty things but hold to lowly things.
The structure of the hexagram gives rise to the idea that this message is brought by a bird. In Ta Kuo, PREPONDERANCE OF THE GREAT (28), the four strong, heavy lines within, supported only by two weak lines without, give the image of a sagging ridgepole. Here the supporting weak lines are both outside and preponderant; this gives the image of a soaring bird. But a bird should not try to surpass itself and fly into the sun; it should descend to the earth, where its nest is. In this way it gives the message conveyed by the hexagram.

THE IMAGE

Thunder on the mountain:
The image of PREPONDERANCE OF THE SMALL.
Thus in his conduct the superior man gives preponderance to reverence.
In bereavement he gives preponderance to grief.
In his expenditures he gives preponderance to thrift.

Thunder on the mountain is different from thunder on the plain. In the mountains, thunder seems much nearer; outside the mountains, it is less audible than the thunder of an ordinary storm. Thus the superior man derives an imperative from this image: he must always fix his eyes more closely and more directly on duty than does the ordinary man, even though this might make his behavior seem petty to the outside world. He is exceptionally conscientious in his actions. In bereavement emotion means more to him than ceremoniousness. In all his personal expenditures he is extremely simple and unpretentious. In comparison with the man of the masses, all this makes him stand out as exceptional. But the essential significance of his attitude lies in the fact that in external matters he is on the side of the lowly.

Published on May 29, 2018 at 6:00 by