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free watch online Love in Tension
Visualization, or guided imagery, is a variation on traditional meditation that involves imagining a scene in which you feel at peace, free to let go of all tension and anxiety. Choose whatever setting is most calming to you, whether it's a tropical beach, a favorite childhood spot, or a quiet wooded glen.
Welcome!I'm so glad you found this website! Here you will find a complete MBSR course, designed for people who are not able to take a live MBSR course for financial or logistical reasons. All of the materials used in the live courses I taught, including guided meditations, articles and videos, are freely available here. - Dave PotterOffering something for nothing does seem a little suspicious these days and I get many emails about this free online MBSR course, many of which ask one or more of the following questions:
Creating and incrementally improving this resource has been a labor of love, and I'm happy to provide these materials without asking for a fee, something that is made possible given the economies of the internet, how the course is structured, and the generosity of other teachers* who have given their permission to make their teachings freely available on this website. It pleases me to know that anyone with an internet connection, whether they live in Moscow, Idaho or Moscow, Russia, can find and use the rich set of materials here. There is even a way for people without internet to have access to the course.
Slow me down, Lord! Ease the pounding of my heart By the quieting of my mind. Steady my harried pace With a vision of the eternal reach of time. Give me, Amidst the confusions of my day, The calmness of the everlasting hills. Break the tensions of my nerves With the soothing music Of the singing streams That live in my memory. Help me to know The magical power of sleep, Teach me the art Of taking minute vacations Of slowing down To look at a flower; To chat with an old friend Or make a new one; To pet a dog; To watch a spider build a web; To smile at a child; Or to read a few lines from a good book. Remind me each day That the race is not always won by the swift; That there is more to life Than increasing its speed. Let me look upward Into the branches of the towering oak And know that it grew great and strong Because it grew slowly and well. Slow me down, Lord, And inspire me to send my roots deep Into the soil of life's enduring values That I may grow toward the stars Of our greater destiny.
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You may well ask: "Why direct action? Why sit ins, marches and so forth? Isn'tnegotiation abetter path?" You are quite right in calling for negotiation. Indeed, this is the verypurpose of directaction. Nonviolent direct action seeks to create such a crisis and foster such a tensionthat acommunity which has constantly refused to negotiate is forced to confront the issue. Itseeks so todramatize the issue that it can no longer be ignored. My citing the creation of tension aspart of thework of the nonviolent resister may sound rather shocking. But I must confess that I amnot afraid ofthe word "tension." I have earnestly opposed violent tension, but there is a type ofconstructive,nonviolent tension which is necessary for growth. Just as Socrates felt that it wasnecessary to create atension in the mind so that individuals could rise from the bondage of myths and halftruths to theunfettered realm of creative analysis and objective appraisal, so must we see the need fornonviolentgadflies to create the kind of tension in society that will help men rise from the darkdepths ofprejudice and racism to the majestic heights of understanding and brotherhood.The purpose of our direct action program is to create a situation so crisis packed that itwillinevitably open the door to negotiation. I therefore concur with you in your call fornegotiation. Toolong has our beloved Southland been bogged down in a tragic effort to live in monologuerather thandialogue.
I must make two honest confessions to you, my Christian and Jewish brothers. First, Imustconfess that over the past few years I have been gravely disappointed with the whitemoderate. I havealmost reached the regrettable conclusion that the Negro's great stumbling block in hisstride towardfreedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the whitemoderate, who ismore devoted to "order" than to justice; who prefers a negative peace which is the absenceof tensionto a positive peace which is the presence of justice; who constantly says: "I agree withyou in the goalyou seek, but I cannot agree with your methods of direct action"; who paternalisticallybelieves he canset the timetable for another man's freedom; who lives by a mythical concept of time andwhoconstantly advises the Negro to wait for a "more convenient season." Shallow understandingfrompeople of good will is more frustrating than absolute misunderstanding from people of illwill.Lukewarm acceptance is much more bewildering than outright rejection.
Oppressed people cannot remain oppressed forever. The yearning for freedom eventuallymanifests itself, and that is what has happened to the American Negro. Something withinhasreminded him of his birthright of freedom, and something without has reminded him that itcan begained. Consciously or unconsciously, he has been caught up by the Zeitgeist, and with hisblackbrothers of Africa and his brown and yellow brothers of Asia, South America and theCaribbean, theUnited States Negro is moving with a sense of great urgency toward the promised land ofracialjustice. If one recognizes this vital urge that has engulfed the Negro community, oneshould readilyunderstand why public demonstrations are taking place. The Negro has many pent upresentmentsand latent frustrations, and he must release them. So let him march; let him make prayerpilgrimagesto the city hall; let him go on freedom rides -and try to understand why he must do so. Ifhis repressedemotions are not released in nonviolent ways, they will seek expression through violence;this is not athreat but a fact of history. So I have not said to my people: "Get rid of yourdiscontent." Rather, I havetried to say that this normal and healthy discontent can be channeled into the creativeoutlet ofnonviolent direct action. And now this approach is being termed extremist.But though I was initially disappointed at being categorized as an extremist, as Icontinued tothink about the matter I gradually gained a measure of satisfaction from the label. Wasnot Jesus anextremist for love: "Love your enemies, bless them that curse you, do good to them thathate you, andpray for them which despitefully use you, and persecute you." Was not Amos an extremistfor justice:"Let justice roll down like waters and righteousness like an ever flowing stream." Was notPaul anextremist for the Christian gospel: "I bear in my body the marks of the Lord Jesus." Wasnot MartinLuther an extremist: "Here I stand; I cannot do otherwise, so help me God." And JohnBunyan: "I willstay in jail to the end of my days before I make a butchery of my conscience." And AbrahamLincoln:"This nation cannot survive half slave and half free." And Thomas Jefferson: "We holdthese truths tobe self evident, that all men are created equal . . ." So the question is not whether wewill beextremists, but what kind of extremists we will be. Will we be extremists for hate or forlove? Will we beextremists for the preservation of injustice or for the extension of justice? In thatdramatic scene onCalvary's hill three men were crucified. We must never forget that all three werecrucified for the samecrime--the crime of extremism. Two were extremists for immorality, and thus fell belowtheirenvironment. The other, Jesus Christ, was an extremist for love, truth and goodness, andthereby roseabove his environment. Perhaps the South, the nation and the world are in dire need ofcreativeextremists.
Perhaps I have once again been too optimistic. Is organized religion too inextricablybound tothe status quo to save our nation and the world? Perhaps I must turn my faith to the innerspiritualchurch, the church within the church, as the true ekklesia and the hope of the world. Butagain I amthankful to God that some noble souls from the ranks of organized religion have brokenloose fromthe paralyzing chains of conformity and joined us as active partners in the struggle forfreedom. Theyhave left their secure congregations and walked the streets of Albany, Georgia, with us.They havegone down the highways of the South on tortuous rides for freedom. Yes, they have gone tojail withus. Some have been dismissed from their churches, have lost the support of their bishopsand fellowministers. But they have acted in the faith that right defeated is stronger than eviltriumphant. Theirwitness has been the spiritual salt that has preserved the true meaning of the gospel inthese troubledtimes. They have carved a tunnel of hope through the dark mountain of disappointment.I hope the church as a whole will meet the challenge of this decisive hour. But even ifthechurch does not come to the aid of justice, I have no despair about the future. I have nofear about theoutcome of our struggle in Birmingham, even if our motives are at present misunderstood.We willreach the goal of freedom in Birmingham and all over the nation, because the goal ofAmerica isfreedom. Abused and scorned though we may be, our destiny is tied up with America'sdestiny. Beforethe pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched themajestic wordsof the Declaration of Independence across the pages of history, we were here. For morethan twocenturies our forebears labored in this country without wages; they made cotton king; theybuilt thehomes of their masters while suffering gross injustice and shameful humiliation -and yetout of abottomless vitality they continued to thrive and develop. If the inexpressible crueltiesof slavery couldnot stop us, the opposition we now face will surely fail. We will win our freedom becausethe sacredheritage of our nation and the eternal will of God are embodied in our echoing demands.Before closing I feel impelled to mention one other point in your statement that hastroubledme profoundly. You warmly commended the Birmingham police force for keeping "order" and"preventing violence." I doubt that you would have so warmly commended the police force ifyou hadseen its dogs sinking their teeth into unarmed, nonviolent Negroes. I doubt that you wouldso quicklycommend the policemen if you were to observe their ugly and inhumane treatment of Negroesherein the city jail; if you were to watch them push and curse old Negro women and young Negrogirls; ifyou were to see them slap and kick old Negro men and young boys; if you were to observethem, asthey did on two occasions, refuse to give us food because we wanted to sing our gracetogether. Icannot join you in your praise of the Birmingham police department. 2ff7e9595c
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