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Soul Cavalli - No Sleep [BEST]

For the uninitiated, Vertamae Smart-Grosvenor was/is a culinary icon. Geechee Goddess of screen, hearth, and pen, raconteuse, wearer of rainbows, earth traveler, she documented the nuances of soul food in her iconic book Vibration Cooking, which is over fifty years old and still in print.

Soul Cavalli - No Sleep

There are likewise three kinds of dancers: first, those who consider dancing as a sort of gymnastic drill, made up of impersonal and graceful arabesques; second, those who, by concentrating their minds, lead the body into the rhythm of a desired emotion, expressing a remembered feeling or experience. And finally, there are those who convert the body into a luminous fluidity, surrendering it to the inspiration of the soul.-Isadora Duncan-

I praise the dance, for it frees people from the heaviness of matter and binds the isolated to community. I praise the dance, which demands everything: health and a clear spirit and a buoyant soul. Dance is a transformation of space, of time, of people, who are in constant danger of becoming all brain, will, or feeling. Dancing demands a whole person, one who is firmly anchored in the center of his life, who is not obsessed by lust for people and things and the demon of isolation in his own ego. Dancing demands a freed person, one who vibrates with the equipoise of all his powers. I praise the dance. O man, learn to dance, or else the angels in heaven will not know what to do with you. -Saint Augustine-

Dancing appears glamorous, easy, delightful. But the path to paradise of the achievement is not easier than any other. There is fatigue so great that the body cries, even in its sleep. There are times of complete frustration, there are daily small deaths. -Martha Graham-

1 O Lord, thou hast searched me out and known me: thou knowest my down-sitting and mine up-rising, thou understandest my thoughts long before.2 Thou art about my path, and about my bed: and spiest out all my ways.3 For lo, there is not a word in my tongue: but thou, O Lord, knowest it altogether.4 Thou hast fashioned me behind and before: and laid thine hand upon me.5 Such knowledge is too wonderful and excellent for me: I cannot attain unto it.6 Whither shall I go then from thy Spirit: or whither shall I go then from thy presence?7 If I climb up into heaven, thou art there: if I go down to hell, thou art there also.8 If I take the wings of the morning: and remain in the uttermost parts of the sea;9 Even there also shall thy hand lead me: and thy right hand shall hold me.10 If I say, Peradventure the darkness shall cover me: then shall my night be turned to day.11 Yea, the darkness is no darkness with thee, but the night is as clear as the day:the darkness and light to thee are both alike.12 For my reins are thine: thou hast covered me in my mother's womb.13 I will give thanks unto thee, for I am fearfully and wonderfully made: marvellous are thy works,and that my soul knoweth right well.14 My bones are not hid from thee: though I be made secretly, and fashioned beneath in the earth.15 Thine eyes did see my substance, yet being unperfect: and in thy book were all my members written;16 Which day by day were fashioned: when as yet there was none of them.17 How dear are thy counsels unto me, O God: O how great is the sum of them!18 If I tell them, they are more in number than the sand: when I wake up I am present with thee.19 Wilt thou not slay the wicked, O God: depart from me, ye blood-thirsty men.20 For they speak unrighteously against thee: and thine enemies take thy Name in vain.21 Do not I hate them, O Lord, that hate thee: and am not I grieved with those that rise up against thee?22 Yea, I hate them right sore: even as though they were mine enemies.23 Try me, O God, and seek the ground of my heart: prove me, and examine my thoughts.24 Look well if there be any way of wickedness in me: and lead me in the way everlasting.

1 Lord, thou hast proved me, and known me:2 thou hast know my sitting down, and my rising up.3 Thou hast understood my thoughts afar off: my path and my line thou hast searched out.4 And thou hast foreseen all my ways: for there is no speech in my tongue.5 Behold, O Lord, thou hast known all things, the last and those of old: thou hast formed me, and hast laid thy hand upon me.6 Thy knowledge is become wonderful to me: it is high, and I cannot reach to it.7 Whither shall I go from thy spirit? or whither shall I flee from thy face?8 If I ascend into heaven, thou art there: if I descend into hell, thou art present.9 If I take my wings early in the morning, and dwell in the uttermost parts of the sea:10 Even there also shall thy hand lead me: and thy right hand shall hold me.11 And I said: Perhaps darkness shall cover me: and night shall be my light in my pleasures.12 But darkness shall not be dark to thee, and night shall be light as day: the darkness thereof, and the light thereof are alike to thee.13 For thou hast possessed my reins: thou hast protected me from my mother's womb.14 I will praise thee, for thou art fearfully magnified: wonderful are thy works, and my soul knoweth right well.15 My bone is not hidden from thee, which thou hast made in secret: and my substance in the lower parts of the earth.16 Thy eyes did see my imperfect being, and in thy book all shall be written: days shall be formed, and no one in them.17 But to me thy friends, O God, are made exceedingly honourable: their principality is exceedingly strengthened.18 I will number them, and they shall be multiplied above the sand: I rose up and am still with thee.19 If thou wilt kill the wicked, O God: ye men of blood, depart from me:20 Because you say in thought: They shall receive thy cities in vain.21 Have I not hated them, O Lord, that hated thee: and pine away because of thy enemies?22 I have hated them with a perfect hatred: and they are become enemies to me.23 Prove me, O God, and know my heart: examine me, and know my paths.24 And see if there be in me the way of iniquity: and lead me in the eternal way.

Paracelsus was one of the first medical professors to recognize that physicians required a solid academic knowledge in the natural sciences, especially chemistry. Paracelsus pioneered the use of chemicals and minerals in medicine. From his study of the elements, Paracelsus adopted the idea of tripartite alternatives to explain the nature of medicines, which he thought to be composed of the tria prima ('three primes'): a combustible element (sulphur), a fluid and changeable element (mercury), and a solid, permanent element (salt). The first mention of the mercury-sulphur-salt model was in the Opus paramirum dating to about 1530.[52] Paracelsus believed that the principles sulphur, mercury, and salt contained the poisons contributing to all diseases.[46] He saw each disease as having three separate cures depending on how it was afflicted, either being caused by the poisoning of sulphur, mercury, or salt. Paracelsus drew the importance of sulphur, salt, and mercury from medieval alchemy, where they all occupied a prominent place. He demonstrated his theory by burning a piece of wood. The fire was the work of sulphur, the smoke was mercury, and the residual ash was salt.[52] Paracelsus also believed that mercury, sulphur, and salt provided a good explanation for the nature of medicine because each of these properties existed in many physical forms. The tria prima also defined the human identity. Salt represented the body; mercury represented the spirit (imagination, moral judgment, and the higher mental faculties); sulphur represented the soul (the emotions and desires). By understanding the chemical nature of the tria prima, a physician could discover the means of curing disease. With every disease, the symptoms depended on which of the three principals caused the ailment.[52] Paracelsus theorized that materials which are poisonous in large doses may be curative in small doses; he demonstrated this with the examples of magnetism and static electricity, wherein a small magnet can attract much larger metals.[52]

His hermetical beliefs were that sickness and health in the body relied upon the harmony of humans (microcosm) and nature (macrocosm). He took a different approach from those before him, using this analogy not in the manner of soul-purification but in the manner that humans must have certain balances of minerals in their bodies, and that certain illnesses of the body had chemical remedies that could cure them. As a result of this hermetical idea of harmony, the universe's macrocosm was represented in every person as a microcosm. An example of this correspondence is the doctrine of signatures used to identify curative powers of plants. If a plant looked like a part of the body, then this signified its ability to cure this given anatomy. Therefore, the root of the orchid looks like a testicle and can therefore heal any testicle-associated illness.[58] Paracelsus mobilized the microcosm-macrocosm theory to demonstrate the analogy between the aspirations to salvation and health. As humans must ward off the influence of evil spirits with morality, they must also off diseases with good health.[52]

In his work Von den Krankeiten Paracelsus writes: "Thus, the cause of the disease chorea lasciva [Sydenham's chorea, or St. Vitus' Dance] is a mere opinion and idea, assumed by imagination, affecting those who believe in such a thing. This opinion and idea are the origin of the disease both in children and adults. In children the case is also imagination, based not on thinking but on perceiving, because they have heard or seen something. The reason is this: their sight and hearing are so strong that unconsciously they have fantasies about what they have seen or heard."[75] Paracelsus called for the humane treatment of the mentally ill as he saw them not to be possessed by evil spirits, but merely 'brothers' ensnared in a treatable malady."[31] Paracelsus is one of the first physicians to suggest that mental well-being and a moral conscience had a direct effect on physical health. He proposed that the state of a person's psyche could cure and cause disease. Theoretically, a person could maintain good health through sheer will.[50] He also stated that whether or not a person could succeed in their craft depended on their character. For example, if a physician had shrewd and immoral intentions then they would eventually fail in their career because evil could not lead to success.[49] When it came to mental illness, Paracelsus stressed the importance of sleep and sedation as he believed sedation (with sulphur preparations) could catalyse healing and cure mental illness.[74] 041b061a72

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