Mostrando entradas con la etiqueta Ceremonias. Mostrar todas las entradas
Mostrando entradas con la etiqueta Ceremonias. Mostrar todas las entradas

miércoles, 19 de junio de 2024

FUERA TRAIDORES

 Captura de Pantalla 2024-06-19 a las 16.09.23

 

El Rey no está para sustentar formalismos vacíos, ceremonias y rituales, sino los valores que esas formas simbolizan, y esas ceremonias y rituales.

PERO PARECE QUE HASTA AHÍ NO LE LLEGA.

Y no parece darse cuenta de que cultivar el formalismo sin el contenido es atentar contra la sustancia de ese contenido, y contra el sentido mismo de su cargo y de su existencia.

 

HONOR (que no brilla por su presencia): https://x.com/Javier_Torrox/status/1803299672376877273/photo/1

 

La Heredera se encamina con paso firme a la NADA— Suponiendo que no esté ya en ella:

 

 

Con paso firme a la NADA

 





—oOo— 

martes, 11 de junio de 2024

Una CÁSCARA VACÍA

Cáscara vacía

Hoy lo tenemos por Zaragoza, después de la deposición de su firma de la Ley de Amnistía.

 




Lo que hace en su vida privada es una vergüenza, pero menos grave que el incumplimiento público y fragante (fragante a mierda, digo) de sus funciones —al avalar el engaño, la estafa y la TRAICIÓN. 

Lean como lean la Constitución, ésa nunca puede ser ni la función ni la obligación del Rey.  Pero todo en este hombre es falso, fachada, formalismo vacío, irresponsabilidad, corrupción y dejación.

Y esa corrupción de la jefatura del Estado corrompe al país entero.



Altísima traición con los traidores

 

—oOo—

viernes, 5 de mayo de 2023

Graduaciones Filosofía y Letras - 2ª sesión (Estudios Ingleses y Lenguas Modernas)


 

Comentario que les pongo a los estudiantes (y profesores) en el acto de graduación:

José Angel García Landa - ​No olvidéis que las circunstancias anormales del Covid no las ha impuesto la "pandemia" en sí, sino las medidas abusivas dictadas por políticos guiados por un despotismo sanitario teledirigido, y por un comité de "expertos fantasma"....

José Angel García Landa - ... que no ha temido atropellar derechos y manipular descaradamente a la población con medidas sin precedentes, con frecuencia declaradas ilegales incluso por el Tribunal Constitucional.
 
Carlos Pérez - He estudiado derecho y confirmo
 

José Angel García Landa​ - Es importante conocer lo que ha pasado para completar una buena formación. Entenderlo bien, más allá de las versiones oficialmente promovidas.

Y añado, sobre los llamamientos de la Decana al "inconformismo", al "pensamiento crítico", a la defensa de los "valores humanísticos" y al "diálogo":

Mucho "diálogo", pero a mí la Facultad me abrió un expediente por intentar resistirme modestamente a la imposición de la mascarilla. Y sin diálogo previo ni intercambio de opiniones ni nada que se le parezca. Así que menos predicar y más dar trigo.


Pereat diabolus, quivis antiburschius, atque irrisores.  

 

 —oOo—

 

 


"La relación de la Facultad de Filosofía y Letras con la sociedad." https://vanityfea.blogspot.com/2023/12/la-relacion-de-la-facultad-de-filosofia.html

 

 

miércoles, 6 de junio de 2018

domingo, 27 de mayo de 2018

Graduación de nuestros estudiantes




Captura de pantalla 2018-05-27 22.18.47

Música: Gaudeamus igitur.




viernes, 19 de febrero de 2016

Aventurados los que interrumpieren, porque ellos serán castigados


El caso de Rita Maestre y aquél que aquejó a Javier Krahe no son exactamente lo mismo, jurídicamente hablando, aunque aquello del Cristo asado por Krahe ofendiese a muchos católicos.

A Rita Maestre se le aplica esta ley (del PSOE por cierto) que castiga las ofensas a los sentimientos religiosos durante las ceremonias y en los templos (Ley Orgánica 10/1995, del Código Penal):


Artículo 523 El que con violencia, amenaza, tumulto o vías de hecho, impidiere, interrumpiere o perturbare los actos, funciones, ceremonias o manifestaciones de las confesiones religiosas inscritas en el correspondiente registro público del Ministerio de Justicia e Interior, será castigado con la pena de prisión de seis meses a seis años, si el hecho se ha cometido en lugar destinado al culto, y con la de multa de cuatro a diez meses si se realiza en cualquier otro lugar.

Rita interrumpió el rito con otro rito—y en el conflicto entre rito y rito, es la ley la que debe terciar; la que hay, si no la han cambiado. Me parece muy bien lo de la desobediencia civil, y las protestas que cada cual quiera hacer. Ahora bien, una protesta no tiene por qué salirle gratis al protestante, ni la ley tiene por qué desactivarse porque a mi, o a Rita, no le guste. Si rompo un escaparate para llamar la atención sobre mi causa, quizá logre mi objetivo y me salga a cuenta, pero nadie me exime de tener que pagar el escaparate. Quien quiera desobediencia civil, que pague el precio correspondiente. Demasiadas cosas se les pasan gratis a demasiados; y si no se aplica la ley, se aplica la ley del que más fuerte pisa o más empuja. Un principio que el Tribunal Supremo lleva camino de consagrar en lo que se refiere a los días de huelga, permitiendo a los piquetes que informen a la gente a tortazos.

En teoría hay en España libertad religiosa, dentro de los límites acotados por las leyes. Y la libertad religiosa habrá que defenderla con medidas concretas—¿o habría de quedarse en una pura declaración de buenas intenciones, sin efectos legales?


Aventurados los que interrumpieren, en Ibercampus





—oOo—

jueves, 5 de junio de 2014

What Ceremony Else

A passage from Christopher Rush's biographical fiction on Shakespeare, Will (2007). It is a novel much possessed by death, as it is structured around a conversation with his lawyer concerning Will's final will and testament, and his life now all past and no future. But there are many other deaths to go through before the final one. Here (ch. 47) Shakespeare reminisces on the death of his son Hamnet—and on the traces it left in his work. Such traces are not in the least explicit: there is no elegy  "On the Death of My Only Son", something which has bothered a number of scholars.  Here, Rush's Shakespeare resumes work after the child's burial.

When I finally came back to my lodgings in St Helen's, I clumped heavily upstairs to find the script of King John scattered on the table just as I'd left it. I leafed through the pages till I came back to Act Three Scene Four, where Constance, bereft of her boy, takes comfort from the Cardinal that we shall see and know our friends in heaven. 'If that be true,' she says, 'then I shall see my boy again.'

The ink in the pot had dried up in the sweltering August heat. The room smelt foul and was like an oven. I opened the shutters to let London in again, re-filled the inkpot, and with three strokes of the pen scored out the scene. Then I sat down and re-wrote it on the spot. This time the distraught mother found no confort in the golden words of the church. As I wrote, I recalled those four empty walls in Henley Street that used to echo with his laughter and prattle.


Grief fills the room up of my absent child,
Lies in his bed, walks up and down with me,
Puts on his pretty looks, repeats his words,
Remembers me of all his gracious parts,
Stuffs out his vacant garments with his form.


Stuffs out his garments. I was remembering that little pile of clothes. And how I'd sat for hours in Stratford, turning them over and over, holding them up, crushing them to my lips. My own garments were stuffed out now with a stranger. I caught a sudden sight of myself in the glass.

A ghost had come back to Bishopsgate to carry on the life of work and worry. There was nothing left for him to do. I knew he would throw himself into it, reap the rewards, bask in the glory, the honour, the fame. All of which he did. But he carried a long sorrow for his son and these were not the last lines he wrote for him. He spoke to him in his verses many a time to come. That's what the death of your nearest and dearest does to you, Francis — estranges you from yourself, from life. After the funeral you look at the world like the moon, with that vacant stare, and no one sees or knows what's on the other side.

 Ben Jonson's son died too, of the plague, seven years later (the child was seven at the time). I poured drink into Ben that night.

'His life may have been cut short, Ben — but in short measure life may perfect be.'

He looked at me with red eyes. And later stole the line when he lost a daughter and penned her an elegy. Never missed a trick, old Ben. But for his son he wrote a touching little lament of his own: Farewell, thou child of my right hand, and joy — my sin was too much hope of thee, loved boy.

My own sin had been the opposite. I hadn't thought of him enough. Not after that day I'd left him on Clopton Bridge. At least Ben Jonson didn't have that guilt to live with. But I buried my guilt between many lines. Ben's grieving love deserves to stand out clear.

Rest in soft peace, and asked, say here doth lie
Ben Jonson his best piece of poetrie,
For whose sake henceforth all his vows be such,
As what he loves may never like too much.

It was nicely turned, don't you think, that verse of Ben's? But I don't believe Ben turned back to it after that. He moved on. Maybe I moved on too, or seemed to. But it didn't stop me, couldn't stop me turning back. Grief in its fullness doesn't always erupt at the time of death. It may take years to blossom, to burst into those blackest blooms of the heart. The black bile was always threatening me anyway, but Hamnet always kept it at bay, even when I only thought of him. And when I saw him, all too seldom, he cured in me thoughts that would thick my blood, with his child's matter made a summer's day short as a winter solstice. After he died came bleak December everywhere, every day; and every day after that, somewhere in every single day that followed, I felt the chill of that one awful day that would never go away. Every chill was that same chill, every day was that same day, the day we buried him.

What ceremony else? That's what I really wanted to shout at them that day, remembering my sister all over again, and those maimed rites. What ceremony else? The old rites were gone that could have comforted. We therefore commit his body to the ground. Therefore. It follows. Because we can no longer sing him to the saints with sage requiem and ministers of grace. Because we have taken away your old rituals, and therefore something of your beliefs too — for even beliefs are made of words.

Which leaves you with what? With a private knot of pain. Goodnight, sweet prince, I wanted to whisper — and flights of angels sing thee to thy rest. But no more of that, if you please. Forasmuch as it hath pleased almighty God to take unto himself the soul of our dear brother here departed, we therefore commit his body to the ground, earth to earth, ashes to ashes, dust to dust, in sure and certain hope of the resurrection to eternal life thorugh Jesus Christ our Lord.  Sure and certain? Nothing was sure and certain any more. They didn't even call him by his name, didn't even use a personal pronoun. Not a 'thou' was spoken. Dear brother? What brother? What impersonal being was that? Dear God, he was my son, my only son. They were throwing on the earth, closing up the grave, shutting off communion, sundering me from my dead child with their Puritan words, hammered like cold nails into his coffin. Must there no more be done? Can't we help them on, our lost lovely dead? Can't they be allowed to call out to us, to help us too, the ones that mourn? Can't we communicate? Must the bond be broke so entirely by death, and the starkness of that cold ground, those inflexible words? No, the dead boy is not in heaven, he is in the earth, he's dead, dead and rotten.

That's what you're left with on that terrible day, worse than the wrath of God. Dies irae? God's anger would be acceptable, divine ire heaped on your head, better than that emptiness, that coldness in the soul, and that rebellious anguish that makes you cry out in the bitterness of your heart. No, no, no life! Why should a dog, a horse, a rat, have life, and thou not breath at all? Thou'lt come no more. That's the closest words can come to expressing the pain of child loss. And ten years later, in Lear, the pain was still going on.

It went on in play after play. Sebastian was plucked from the waves and restored to his twin sister, Viola, the sea of troubles turning to salt waves fresh in love, in my troubled mind. And Leontes sees the dead brought back to life, a miracle before his eyes, and all pain subdued. But not the son, not Mamillius. The son never comes home again. Good night, sweet prince. It's the father's fault, always the father's fault. John Shakespere's time was unjointed and I'd to set it right, an absent father, and I must be from thence, and Hamnet's life the price, aye, Will, lay thee down and roar.

So he died over and over as I lived on and wrote on and on, died in every play that filled up the space he'd left. He couldn't stop dying, even in the days of my best success. He had to keep on dying because I had to keep on burying him, laying him to rest — not in shattered Catholic rites but in the only rituals left to me, the theatre, the ones that plays provided. They could never take that away from me. What ceremony else? The play, of course, the play's the thing, once more, over and over again. It was a public burial, never ending, pulling in mourners from the globe, from the ends of the earth, but it was also deeply private too, it was that paradox of the self that only the player knows.






—oOo—


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