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by Jon Rappoport www.nomorefakenews.com The medical system kills 225,000 people a year. (Starfield, JAMA, July 26, 2000, "Is US health really the best in the world?") "In principle, gene therapy is a medical miracle waiting to happen ... after 17 years of trying, scientists are still struggling to make gene therapy work. Complications include rejection of DNA carriers ... [and] new genes end up where they shouldn't, or behave unpredictably." ("Gene Therapy: Is Death and Acceptable Risk?", Wired, Brandon Keim, August 30, 2007) MARCH 28, 2012 - In discussing Matrix Science, I'm reminded of Philip Dick's sensational novel, Lies, Inc. It proposes an invention that can teleport humans light-years to a planet where a better way of life exists. The author then spends the rest of the book deconstructing this utopian legend and revealing the truth and the titanic power-grab that sit behind it. Then there is HG Well's 1933 classic novel, The Shape of Things to Come, in which a world exhausted by war and economic collapse turns to a Global State as the only possible solution, after all other solutions have historically failed. This new ruling authority is based on Science. All religions are crushed. Education is designed to teach every child how to become a genius/global citizen. Eventually, the State withers away and is of course replaced by a spontaneous Utopia. Science/technology: the final all-encompassing answer. A significant aspect of Matrix propaganda revolves around myths about how human behavior can be transformed. Transformed through advances in biology and chemistry. Populations are being trained to expect these momentous changes. A major selling point: no effort is required. Just ingest this tablet. Accept this new gene. All will be done for you by experts. Technocrats will design the future so you will fit into it happily. The technocratic wing of Globalism has clout. It promises management of the planet through science, and who can argue with science? Central Planning will ensure proper benefits for all. My late friend and colleague, hypnotherapist Jack True, once told me in an interview:...

“Young man, in mathematics you don’t understand things, you just get used to them.” —John von Neumann¹

This, in a sense, is at the heart of why mathematics is so hard. Math is all about abstraction, about generalizing the stuff you can get a sense of to apply to crazy situations about which you otherwise have no insight whatsoever. Take, for example, one way of understanding the manifold structure on SO(3), the special orthogonal group on 3-space. In order to explain what I’m talking about, I’ll have to give several definitions and explanations and each, to a greater or lesser extent, illustrates both my point about abstraction and von Neumann’s point about getting used to things.

First off, SO(3) has a purely algebraic definition as the set of all real (that is to say, the entries are real numbers) 3 × 3 matrices A with the property A^TA = I and the determinant of A is 1. That is, if you take A and flip rows and columns, you get the transpose of A, denoted A^T; if you then multiply this transpose by A, you get the identity matrix I. The determinant has its own complicated algebraic definition (the unique alternating, multilinear functional…), but it’s easy to compute for small matrices and can be intuitively understood as a measure of how much the matrix “stretches” vectors. Now, as with all algebraic definitions, this is a bit abstruse; also, as is unfortunately all too common in mathematics, I’ve presented all the material slightly backwards.

This is natural, because it seems obvious that the first thing to do in any explication is to define what you’re talking about, but, in reality, the best thing to do in almost every case is to first explain what the things you’re talking about (in this case, special orthogonal matrices) really are and why we should care about them, and only then give the technical definition. In this case, special orthogonal matrices are “really” the set of all rotations of plain ol’ 3 dimensional space that leave the origin fixed (another way to think of this is as the set of linear transformations that preserve length and orientation; if I apply a special orthogonal transformation to you, you’ll still be the same height and width and you won’t have been flipped into a “mirror image”). Obviously, this is a handy thing to have a grasp on and this is why we care about special orthogonal matrices. In order to deal with such things rigorously it’s important to have the algebraic definition, but as far as understanding goes, you need to have the picture of rotations of 3 space in your head.

Okay, so I’ve explained part of the sentence in the first paragraph where I started throwing around arcane terminology, but there’s a bit more to clear up; specifically, what the hell is a “manifold”, anyway? Well, in this case I’m talking about differentiable (as opposed to topological) manifolds, but I don’t imagine that explanation helps. In order to understand what a manifold is, it’s very important to have the right picture in your head, because the technical definition is about ten times worse than the special orthogonal definition, but the basic idea is probably even simpler. The intuitive picture is that of a smooth surface. For example, the surface of a sphere is a nice 2-dimensional manifold. So is the surface of a donut, or a saddle, or an idealized version of the rolling hills of your favorite pastoral scene. Slightly more abstractly, think of a rubber sheet stretched and twisted into any configuration you like so long as there are no holes, tears, creases, black holes or sharp corners.

In order to rigorize this idea, the important thing to notice about all these surfaces is that, if you’re a small enough ant living on one of these surfaces, it looks indistinguishable from a flat plane. This is something we can all immediately understand, given that we live on an oblate spheroid that, because it’s so much bigger than we are, looks flat to us. In fact, this is very nearly the precise definition of a manifold, which basically says that a manifold is a topological space (read: set of points with some important, but largely technical, properties) where, at any point in the space, there is some neighborhood that looks identical to “flat” euclidean space; a 2-dimensional manifold is one that looks locally like a plane, a 3-dimensional manifold is one that looks locally like normal 3-dimensional space, a 4-dimensional manifold is one that looks locally like normal 4-dimensional space, and so on.

In fact, these spaces look so much like normal space that we can do calculus on them, which is why the subject concerned with manifolds is called “differential geometry”. Again, the reason why we would want to do calculus on spaces that look a lot like normal space but aren’t is obvious: if we live on a sphere (as we basically do), we’d like to be able to figure out how to, e.g., minimize our distance travelled (and, thereby, fuel consumed and time spent in transit) when flying from Denver to London, which is the sort of thing for which calculus is an excellent tool that gives good answers; unfortunately, since the Earth isn’t flat, we can’t use regular old freshman calculus.² As it turns out, there are all kinds of applications of this stuff, from relatively simple engineering to theoretical physics.

So, anyway, the point is that manifolds look, at least locally, like plain vanilla euclidean space. Of course, even the notion of “plain vanilla euclidean space” is an abstraction beyond what we can really visualize for dimensions higher than three, but this is exactly the sort of thing von Neumann was talking about: you can’t really visualize 10 dimensional space, but you “know” that it looks pretty much like regular 3 dimensional space with 7 more axes thrown in at, to quote Douglas Adams, “right angles to reality”.

Okay, so the claim is that SO(3), our set of special orthogonal matrices, is a 3-dimensional manifold. On the face of it, it might be surprising that the set of rotations of three space should itself look anything like three space. On the other hand, this sort of makes sense: consider a single vector (say of unit length, though it doesn’t really matter) based at the origin and then apply every possible rotation to it. This will give us a set of vectors based at the origin, all of length 1 and pointing any which way you please. In fact, if you look just at the heads of all the vectors, you’re just talking about a sphere of radius 1 centered at the origin. So, in a sense, the special orthognal matrices look like a sphere. This is both right and wrong; the special orthogonal matrices do look a lot like a sphere, but like a 3-sphere (that is, a sphere living in four dimensions), not a 2-sphere (i.e., what we usually call a “sphere”).

In fact, locally SO(3) looks almost exactly like a 3-sphere; globally, however, it’s a different story. In fact, SO(3) looks globally like , which requires one more excursion into the realm of abstraction. , or real projective 3-space, is an abstract space where we’ve taken regular 3-space and added a “plane at infinity”. This sounds slightly wacky, but it’s a generalization of what’s called the projective plane, which is basically the same thing but in a lower dimension. To get the projective plane, we add a “line at infinity” rather than a plane, and the space has this funny property that if you walk through the line at infinity, you get flipped into your mirror image; if you were right-handed, you come out the other side left-handed (and on the “other end” of the plane). But not to worry, if you walk across the infinity line again, you get flipped back to normal.

Okay, sounds interesting, but how do we visualize such a thing? Well, the “line at infinity” thing is good, but infinity is pretty hard to visualize, too. Instead we think about twisting the sphere in a funny way:

You can construct the projective plane as follows: take a sphere. Imagine taking a point on the sphere, and its antipodal point, and pulling them together to meet somewhere inside the sphere. Now do it with another pair of points, but make sure they meet somewhere else. Do this with every single point on the sphere, each point and its antipodal point meeting each other but meeting no other points. It’s a weird, collapsed sphere that can’t properly live in three dimensions, but I imagine it as looking a bit like a seashell, all curled up on itself. And pink.

This gives you the real projective plane, . If you do the same thing, but with a 3-sphere (again, remember that this is the sphere living in four dimensions), you get . Of course, you can’t even really visualize or, for that matter, a 3-sphere, so really visualizing is going to be out of the question, but we have a pretty good idea, at least by analogy, of what it is. This is, as von Neumann indicates, one of those things you “just get used to”.

Now, as it turns out, if you do the math, SO(3) and look the same in a very precise sense (specifically, they’re diffeomorphic). On the face of it, of course, this is patently absurd, but if you have the right picture in mind, this is the sort of thing you might have guessed. The basic idea behind the proof linked above is that we can visualize 3-space as living inside 4-space (where it makes sense to talk about multiplication); here, a rotation (remember, that’s all the special orthogonal matrices/transformations really are) is just like conjugating by a point on the sphere. And certainly conjugating by a point is the same as conjugating by its antipodal point, since the minus signs will cancel eachother in the latter case. But this is exactly how we visualized , as the points on the sphere with antipodal points identified!

I’m guessing that most of the above doesn’t make a whole lot of sense, but I would urge you to heed von Neumann’s advice: don’t necessarily try to “understand” it so much as just to “get used to it”; the understanding can only come after you’ve gotten used to the concepts and, most importantly, the pictures. Which was really, I suspect, von Neumann’s point, anyway: of course we can understand things in mathematics, but we can only understand them after we suspend our disbelief and allow ourselves to get used to them. And, of course, make good pictures.

---

¹ This, by the way, is my second-favorite math quote of the year, behind my complex analysis professor’s imprecation, right before discussing poles vs. essential singularities, to “distinguish problems that are real but not serious from those that are really serious.”

² As a side note, calculus itself is a prime example of mathematical abstraction. The problem with the world is that most of the stuff in it isn’t straight. If it were, we could have basically stopped after the Greeks figured out a fair amount of geometry. And, even worse, not only is non-straight stuff (like, for example, a graph of the position of a falling rock plotted against time) all over the place, but it’s hard to get a handle on. So, instead of just giving up and going home, we approximate the curvy stuff in the world with straight lines, which we have a good grasp of. As long as we’re dealing with stuff that’s curvy (rather than, say, broken into pieces) this actually works out pretty well and, once you get used to it all, it’s easy to forget what the whole point was, anyway (this, I suspect, is the main reason calculus instruction is so uniformly bad; approximating curvy stuff with straight lines works so well that those who who are supposed to teach the process lose sight of what’s really going on).

It’s almost comforting that such invidious fluffy-minded sludge as this is floating around, as it seems, like religion, to keep the middle-brows hypnotized by “beautiful sentiments” which are so vague as to keep them from actually getting together and doing anything. It’s sort of weird to hear this weakly Marxist social-democratic pap which used to be shouted from the rooftops now being whispered in a low monotonous whine. The author avows his fealty to Jeremy Bentham, not Marx, and calls it utilitarianism not Marxism, but there are many illegitimate fathers along this line of thought.

The root of the idea is that, now that neuroscience has supposedly made it possible to actually identify what makes us happy, the idea of happiness has become quantifiable, and hence a program of providing the greatest happiness to the greatest number of people has become objectively possible. However, the author does not make the slightest effort to apply these wonders of modern science to actually determining what the alleged sources of human happiness are. The neuroscience tack is really just a defensive ploy to ward off the eternal charges that utilitarinism is simply a euphemism for an authoritarian imposition of values. As for espousing his positive program for what constitutes human happiness, it is simply the usual liberal middle-class canards, with not surprisingly a socialist edge: more time to spend with family, a decent wage for everyone, blah blah blah. But he seems to make two pretty criminally unsubstantiated assumptions: one is these sources are essentially the same for everyone, or at least could be under certain conditions, and the other is that they do not inherently conflict with anyone else’s.

I say under certain conditions could be, because in evaluating our current society he seems to privilege envy of other’s material well-being as the principal determinant of happiness. His theory is that above a certain level of material subsistence people are motivated primarily by status-seeking and the desire for a high rank within their social group. Therefore, the increasing wealth of the society will not increase happiness because people measure their well-being relative to the group, not by their absolute prosperity. This is always been a flaw in the concept of the “war against poverty”; I’m not sure it’s much of an argument for socialist economic redistribution. But actually if you read his section on the value of income taxes carefully, he doesn’t even seem to be arguing that they are useful insofar as they can be redirected to the less prosperous, although he does evidently believe that a certain amount of money contributes more to the happiness of a poor person than to a rich one’s. Rather, he seems to think that taking money away from the properous is valuable in and of itself, because it will supposedly make them less focused on the “rat race,” more family-oriented, etc., etc. In short he seems to be advocating a net impoverishment of society.

All of which may be consistent with the program of a good little socialist, but does not necessarily accord marvelously with his own evidence about the supposedly quantified happiness of humanity. The research that he cites non-specifically supposedly indicates that people’s feeling of happiness has not risen in the last half-century, but he does not cite anything which indicates that it has necessarily declined. He cites rising rates of depression and crime as presumably implicit indicators of greater unhappiness, but he does not seem to acknowledge the possibility that in our hyper-medicated and surveillance-based society perhaps people simply report depression and crime more. In any event, if roughly similar numbers of people today as in the ‘50’s report themselves happy (and we believe them), despite the increase in prosperity, that might perhaps indicate that happiness is not fixed to material well-being. Which may be consistent with his general point, but not with his idea of increasing happiness by manipulating income levels.

And even if it did, it seems rather difficult to countenance any social program predicated upon appealing to one of humanity’s most depraved instincts, namely envy. The author acknowledges that his ideal of taxation is mainly motivated by the desire to pander to people’s envy, but he seems to think that their envy will be sated by the loss of prosperity of those around them and that after that point there will be no more. So the envy of the less prosperous will be satisfied by the losses accrued by the more prosperous, which will somehow not be counter-balanced by the chagrin of the more prosperous at the prospect of seeing their status diminished. Very logical.

One of the more egregious presumptions of utilitarians is that non-utilitarian social systems somehow aren’t concerned with seeking the greatest good for the greatest number of people. On the contrary, that’s the defining problem of practically every social and political theory I can think of, and they all either seek or claim to have found the answer—whether such a solution exists, I have my doubts, but that’s why I’m a skeptic about politics. This is a handy trick by utilitarians: they say “I believe in the greatest good for the greatest number of people.” Which is practically begging the question: “As opposed to whom?” It’s useful because it tends to conceal the fact that their real agenda is generally somewhat more specific, and tends to consist in the autocratic notion that one or two measures of social living can be authoritatively determined to be the sources of happiness, and then divided up in a centralized fashion. Those that are the most insistent on the idea of liberty are generally those that are the most skeptical about the possibility of the notion of happiness being either quantitatively defined or generalizable. In other words, only indviduals can determine their own sources of happiness.

For the author, on the other hand, the fact that certain stimuli trigger certain areas of the brain at the times when test subjects profess pleasure has solved the problem of determining happiness. Of course, as mentioned, he never really bothers with the results that those studies have yielded. Somehow the fact that he considers envy to be a principal element of human happiness does not place very severe limits on the harmoniousness of individual happiness. Nor does it constitute a tyranny of the majority, because he claims that in an ideal utilitarian society the happiness of the most unhappy would be considered of pre-eminent importance. Of course, at the beginning of the article he cited the equal importance of each individual’s happiness as the fouding tenet of his theory, but I’m sure it all sorts out in the end.

Among social factors responsible for unhappiness, he cites divorce and unemployment as of pre-eminent importance. Of course, rates of both divorce and unemployment in the crassly materialistic and religious United States are much lower than in the much more overtly utilitarian-embracing Europe, but it would be a bit embarassing for him to admit this after avowing that all traditional value-systems outside of utilitarianism and “individualism” are dead.

Personally the question of the greatest happiness for the greatest number of people doesn’t exactly compel me constantly, although the issue of personal happiness tends to impose itself intransigently. I would have thought that evolutionary biology would have provided an adequate explanation of this, as well as the recurrence of what we call altruism. But such an idea of course suggests that happiness, whatever that is, is not really the point of our little existences, and that the more imperious competitiveness of life will ultimately subvert all of these little trifles of pleasure and pain. But in the meantime, we have these debased statistical notions of happiness to amuse us in an idle hour.

It seems to me that if one’s “objective” measure of happiness is electrical stimulation in the cerebral cortex, the most efficient utilitarian solution to the problem of human happiness would be strap everyone onto hospital gurneys and stimulate the “happiness” part of their brain all day long. If one does not wish to be this deterministic about it, perhaps one should allow more latitute to individuals to discover their own conception of happiness. Personally, I have found happiness generally to be an idea for the unhappy and something rarely spoken of by the happiness; mention of practically guarantees that it is not present in the environment where it is uttered. I don’t deny that what you might call love is the real bridge between personal happiness and moral obligations, and the only true means by which the desires of oneself and of others are united, but such a sentiment can never be mandated; it is entirely resistant to intellectual compulsion. Utilitarianism, which sometimes does a decent job of faking morality, is nevertheless ultimately predicated on the pleasure principle, and hence is wholly inadequate to uniting the moral and the pleasurable except when love truly pertains. In that case, of course, political theory is entirely superfluous, which is why this is all a waste of time.

p.s. I don’t claim that people’s behavior necessarily reflects what really would make them happy, but presumably it does at least reflect what they consciously value. Hence, if I were the author I would have been a bit skeptical of using the results of “surveys” of what people claim to value when the results don’t correlate with their behavior, i.e. they claim that spending time with family is most important, but they spend a disproportiante amount of time working (at least according to him). So either people are not really being forthright (consciously or unconsciously) in responding to surveys, or there is not actually a problem of priorities. In either case, he’s way over-valuing surveys as a guide to what will make people happy.

ImageMagick is a command-line image processing software to create, edit, compose, or convert bitmap images. It can read and write images in a variety of formats (over 100) inclu....

AVG Clear eliminates all the parts of your AVG installation from your computer, including registry items, installation files, user files, etc. AVG Clear is provided by AVG and is the last resort to use if you have a problem removing your current AVG whether it's a failed repair, reinstall or complete removal. [License: Freeware | Requires: 11|10|8|7 | Size: 15 MB ]

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1. Open a new file and set your font; Verdana; 18pt
2. File > Templates > Save as Template
3. Select > My Templates then tick the "Set as default template" box
4. Enter a name at the top then save and close the file.

The next time you open Writer, the settings should be in place.

If you are using Libre office then template changer extension is very important.

extensions.libreoffice.org

You can link the current document to a template or cut that link. Once the document is linked to a new template, all styles saved in that template will be available to be used. You can find the current template name by going to File - Properties.

If you use a font that the recipient is unlike to have, select Files > Proprties > Font > Embed fonts in the document before exporting to PDF. Note that embedding will vastly increase the file size if you you have a large number of fonts.

1. File > Templates > Save as Template
2. Give it a name and select "My Templates".
3. Tick the box Set as default template. Click Save
4. File > Templates > Manage templates,
5. Right click the template with a green tick beside it and select Reset Default.

1. Select "Internet Link" from Character styles.
2. Right click Internet Link and select Edit style
3. In the tab Font Effects, click the button Reset to Parent.

A record that has been on repeat as of late, perhaps in part because of my obsessive reimmersion into Shibuya-kei. (If you missed the big playlist I began, check it out.) Reconnecting with it deeply, thoughtfully, and from the perspective of me as I am today as opposed to through a desire to, frankly, wrap myself in warm, fuzzy nostalgia, has unlocked new respect and reverence. Its whimsical expressiveness and lightning-bolt vigor and costume-party playfulness come from, yes, overstimulated and itchy brains, fidgety crate-digger fingers, but, more importantly, from curious hearts that want to simply celebrate life. Thus, while it's artificially about a sort of cosplay, it's a sincere, pure body of work, and that's what makes it so remarkably special.

Robert Wratten was a heartbroken guy.

For a few years, in the late 80s, early 90s, he was in the Field Mice, the beloved jangle-pop outfit signed to Sarah Records. When they fell apart, Wratten and his girlfriend and bandmate, Annemari Davies, formed Northern Picture Library, and continued to write rather melancholic songs, but with a certain duskiness and lonely chill rather than the peppy twitchiness and innocent twinkle from before. (Their first LP, Alaska, is very good.)

Northern Picture Library ended when Wratten and Davies split, and thus Trembling Blue Stars was born. (I see your breakup album and raise you a breakup band!)

  

In the 90s, Mark Pritchard was best known for his work in ambient house, IDM, downtempo, primarily through the duo Global Communication, who always managed to be unusually patient, supple, loving, elegant.

When that union dissolved, he pushed ahead in the same direction but with a shift in contextual foundation; he left the cerebral chill of Northern Europe and let his mind and ear drift across the Atlantic to the unhurried and free-spirited coastal enclaves of Brazil for a bossa nova and samba record under the alias Troubleman.

 

Time Out of Mind is a tranquil and warm album that seems built around the possibility of making electro-bossa music, very much in vogue in the post-Theivery Corporation and MPB-revival era, with white privilege and collector culture not at the epicenter. It's a sincere record, one that compassionately seeks to not only reference but build upon and expand another culture's sound through thoughtful, meditative reverence.

Most the elements are live, a celebration of organic sound and meandering arrangement, influenced by Brazil's storied musical tradition and yet so very imbued with Pritchard's precise and club-oriented, Western electronic wizardry.

Highlights are "Toda Hora," a collaboration with Brazil-born Smoke City vocalist Nina Miranda, and the pair that is "Paz" and "Zap," the latter song being not much more than the former in reverse. Eerie and sensual.

Part 7 of our series on 'The Holy Spirit' continues our look at 'The Work Of The Holy Spirit'. The Holy Spirit is the critical prime mover in the work of redemption. He established salvation for us but now He is also the One who applies salvation to us. We are learning how the Holy Spirit personally works in our lives to conform us to the image of Jesus. Last time we considered the Spirit's work of 'Conviction and Regeneration', in this episode we will look at the Spirit's work of 'Empowerment and Sanctification'. Why not share this message with others? It's available at https://www.preachtheword.com now in MP3 audio format and in HD video on our YouTube Channel (https://youtube.com/PreachTheWord)...

In 'Revival Now', David Legge asks and seeks to answer the question: What might revival look like in the 2020s? Or, to consider it another way: What is the revival we need for today? Of course, there are common features to every revival, and yet there are always distinctives to every one. We can never second guess God in how He will move again - yet we do have desperate needs in our age that only God can meet. In this series, David looks at how we need a new move of God's Spirit to meet the contemporary needs in the church and our world in this present moment. In Part 1, we explore how the church and we as Christians need to get our focus back on Jesus. He must be the pre-eminent one and the centre of all we do and are. What idols have distracted us from the centrality of Christ? How can we give our Lord His rightful place in our lives and churches? This message is available at https://www.preachtheword.com now in MP3 audio format...

In Part 2 of 'Revival Now' as we contemplate the type of revival we might need in our day, David now considers how we need 'A New Prayer Movement'. What kind of praying is needed for revival? In this age of innovation, what 'old paths' of prayer might we need to rediscover in what God is doing anew? Be inspired to pray for revival through this message! This message is available at https://www.preachtheword.com now in MP3 audio format...

In Part 3 of 'Revival Now', we ask: what is the holiness that we are called to as Christians? It has been misrepresented and misunderstood by many in the church. In this message, David first establishes what holiness is not and then goes on to consider what is this holiness and most importantly how do we get it? In a day when sin and compromise is rampant in the church, we need 'A New Holiness Movement'. In 2021 we need a revival in true holiness. This message is available at https://www.preachtheword.com now in MP3 audio format...

The church very often cannot receive the message of revival because it is so bound. Like Lazarus, the church may be 'alive', but spiritually bound. Many Christians as individuals are in this position and need deliverance and freedom. In Part 4 of 'Revival Now', David talks about how we can be set free as individuals, and the incredible impact that one soul saved and set free can have, even on a whole community. We need to rediscover the message of freedom in the Gospel of the Kingdom. We need 'A New Freedom Movement'! This message is available at https://www.preachtheword.com now in MP3 audio format...

Very often in some streams of Christianity there is an emphasis upon the Word of God, as opposed to the Spirit of God, or vice versa. At times these strands are even in contention with each other. This is not the way New Testament Christianity is meant to be. It should not be a case of 'either or' but 'both and' as regards the Word and the Holy Spirit. In Part 5 of our 'Revival Now' series, David explores this disparity and how we desperately need a new movement of the Word and the Spirit: The Word with the Spirit - not the Word without the Spirit; and the Spirit with the Word - not the Spirit without the Word. There is great power when the Word and the Spirit are together. Join us for this challenging exhortation, which is available at https://www.preachtheword.com now in MP3 audio format...

In Part 6 of 'Revival Now' we see our need for 'A New Unity Movement'. If scriptures like Psalm 133 and the High Priestly prayer of Jesus in John 17 put such a high value on unity as a key to blessing, why is it so elusive in Christianity? David suggests two reasons for this: first, the devil's agenda at all costs to divide and conquer, and second, our fear of false unity. In this message, David considers what false unity is and also why we should not be afraid of true unity in Spirit and in truth. One thing is certain, God wants the body of Christ everywhere to be united for His Kingdom cause. If that much is clear, what difference should that make to our attitudes to others and our behaviours? This message is available at https://www.preachtheword.com now in MP3 audio format...

Can we have a move of God that doesn't resemble Christ? Obviously not, but is Christ-likeness our emphasis in the church and as individuals? Do we look like Jesus? Do we sound like Jesus? In Part 7 of 'Revival Now', David Legge, using two fruit of the Spirit - Gentleness and Kindness - shows that what the church and the world most needs are Christians that look like Christ and exhibit His attributes to all, even our enemies. We will see real change in the church and society when people see Jesus in us through 'A New Christlike Movement'. This message is available at https://www.preachtheword.com now in MP3 audio format...

Along with preceding prayer, the next most common external feature of historic revivals is probably the preaching of the gospel. Renewal in the church may not necessarily feature many souls being saved but revival certainly does. In Part 8 of his 'Revival Now' series, David Legge emphasises the need for the preaching of the gospel of the kingdom in Holy Spirit power. We need to get back to preaching the good news of Jesus with passion and urgency. However, public preaching is only a part of what it means to spread the gospel; David also exhorts that we must be making disciples. He shares how simple disciple-making movements are spreading the flame of revival in some of the most persecuted countries on the planet and how this might well be a divine blueprint for us in the West to follow. This message is available at https://www.preachtheword.com now in MP3 audio format...

In this concluding message of 'Revival Now' we see the need for 'A New Revival And Reform Movement', as David considers the difference between revival and reformation. From Matthew 9, he shares how revival is like the new wine God pours out from heaven, but the wineskins need to be fit for purpose to preserve and distribute the wine, otherwise the wine is spilled and wasted and the wineskins are ruined. God is wanting to reform the church again so that she is fit for purpose for the 'new thing' He wants to do among us. God is calling the church back to original New Testament Christianity, so therefore we must remove all obstacles in the way of this move of God. Perhaps that's part of what this current shaking in the church is all about? This message is available at https://www.preachtheword.com now in MP3 audio format...

If the account in Judges 19 was made into a movie, it probably would have an R-18 rating or worse! It is a horrendous story of the Levite and his concubine, which displays the dire spiritual and moral state God’s people had fallen into at that time. But, what is often overlooked amid this carnage is the total and utter disregard for the humanity of the woman in the story. In this Topical message entitled 'Redeeming Eve', David looks at how Eve and womenhood has been redeemed in the New Covenant, and the place of honour that a woman - Mary - had in bearing God in flesh into our world. This radically speaks of the great value women have as God's daughters, irrespective of how culture, society or religion views them. This is a liberating message especially for women, but also carries a great challenge to men and the church in general regarding how they have treated women down through the centuries, and even to this very day. This message is available at https://www.preachtheword.com now in MP3 audio format...

In Part 8 of 'Helping Others To Freedom', we learn that the demonic is an area that needs to be handled sensitively and cautiously. Yet we must also acknowledge that the demonic realm is very real and often an area of blockage to blessing in people's lives. Through this study on 'Occult, Idolatry And Freemasonry' we find out: how people can be affected by the demonic; whether or not Christians can be demonically influenced; how the enemy can get power in our lives; and how to get the freedom promised in the gospel of the Kingdom of Jesus Christ. This session is available at https://www.preachtheword.com now in MP3 audio format and in HD video on our YouTube Channel (https://youtube.com/PreachTheWord)...

La reciente DANA (Depresión Aislada en Niveles Altos) que ha afectado a varias regiones ha evidenciado la necesidad de implementar medidas de protección a largo plazo para mitigar cualquier repercusión futura. Este fenómeno meteorológico ha causado daños considerables, subrayando la urgencia de establecer políticas que no solo respondan a las necesidades inmediatas de los afectados, […]

Artículo publicado en : Visión Innovadora para Proteger Áreas DANA y Preservar el Empleo

El IV Festival Internacional de Cine de Hellín (FECHE) se prepara para tomar el centro del escenario cultural del 16 al 22 de noviembre, convirtiéndose en un faro de actividades cinematográficas en la provincia de Albacete. Con una oferta que va más allá de las proyecciones de cine, el festival promete días repletos de cultura […]

Artículo publicado en : Antonio Resines Recibe el Premio de Honor en el IV Festival Internacional de Cine de Hellín