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(D) Called And Left A Message on the Machine That Said, " SEASON'S GREETINGS ! "

 And That's It! Nothing else follows.

 

sAngin' 'bout LISTENING TO CLOCKS ON WALLS ..... ie. FB WALLS, etc ..... hahahah , lol .... See 'Your' (Diaries) on FB .... SMH .... ZB where you think you goin' ? ..... on that particular day huh, smh.

Why is it called 'Diaries'? Search Ety Survey Says,  diary (n.) 1580s, from Latin diarium "daily allowance," later "a journal," neuter of diarius "daily," from dies "day" (see diurnal); also see -ary. Earliest sense was a daily record of events; sense of the book in which such are written is said to be first attested in Ben Jonson's "Volpone" (1605). ephemeris (n.) Look up ephemeris at Dictionary.com table showing predicted positions of heavenly bodies, 1550s, Modern Latin, from Greek ephemeris "diary, calendar," from ephemeros "daily" (see ephemera). The classical plural is ephemerides. diarist (n.) Look up diarist at Dictionary.com 1818; see diary + -ist. sellout (n.) Look up sellout at Dictionary.com also sell-out, "corrupt bargain," 1862 (in Mary Chesnut's diary), from sell (v.) + out. Meaning "event for which all tickets have been sold" is attested from 1923. The verbal phrase sell out "prostitute one's ideals or talents" is attested from 1888. antebellum (adj.) Look up antebellum at Dictionary.com also ante-bellum, from Latin phrase ante bellum, literally "before the war;" see ante- + bellicose. In U.S., usually in reference to the American Civil War (1861-65); first attested in a June 14, 1862, entry in Mary Chesnut's diary. diarize (v.) Look up diarize at Dictionary.com 1842; see diary + -ize. Related: Diarized; diarizing. commentary (n.) Look up commentary at Dictionary.com 1530s, from Middle French commentaire, or directly from Latin commentarius "notebook, annotation; diary, memoir," noun use of adjective, "relating to comments," from commentum (see comment (n.)). Perhaps the Latin noun is short for volumen commentarium. Originally in English as an adjective (early 15c.). tycoon (n.) Look up tycoon at Dictionary.com 1857, title given by foreigners to the shogun of Japan (said to have been used by his supporters when addressing foreigners, as an attempt to convey that the shogun was more important than the emperor), from Japanese taikun "great lord or prince," from Chinese tai "great" + kiun "lord." Transferred meaning "important person" is attested from 1861, in reference to U.S. president Abraham Lincoln (in Hay's diary); specific application to "businessman" is post-World War I. chocolate (n.) Look up chocolate at Dictionary.com c.1600, from Nahuatl xocolatl, possibly from xocolia "to make bitter" + atl "water." Brought to Spain by 1520, from thence to the rest of Europe. Originally a drink; as a paste or cake made of ground, roasted, sweetened cacao seeds, 1640s. To a Coffee-house, to drink jocolatte, very good [Pepys, "Diary," Nov. 24, 1664]. As a color from 1776. Chocolate chip is from 1940; chocolatier is attested from 1888. journal (n.) Look up journal at Dictionary.com mid-14c., "book of church services," from Anglo-French jurnal "a day," from Old French jornel, "day, time; day's work," noun use of adjective meaning "daily," from Late Latin diurnalis "daily" (see diurnal). Meaning "book for inventories and daily accounts" is late 15c.; that of "personal diary" is c.1600, from a sense found in French. Meaning "daily publication" is from 1728. vest (n.) Look up vest at Dictionary.com 1610s, "loose outer garment" (worn by men in Eastern countries or in ancient times), from French veste, from Italian vesta, veste "robe, gown," from Latin vestis, from vestire "to clothe" (see vest (v.)). The sleeveless garment worn by men beneath the coat was introduced by Charles II. The King hath yesterday, in Council, declared his resolution of setting a fashion for clothes .... It will be a vest, I know not well how; but it is to teach the nobility thrift. [Pepys, "Diary," Oct. 8, 1666] insipid (adj.) Look up insipid at Dictionary.com 1610s, "without taste or perceptible flavor," from French insipide (16c.), from Late Latin inspidus "tasteless," from Latin in- "not" (see in- (1)) + sapidus "tasty," from sapere "have a taste" (also "be wise;" see sapient). Figurative meaning "uninteresting, dull" first recorded 1640s, but it was also a secondary sense in Medieval Latin. In ye coach ... went Mrs. Barlow, the King's mistress and mother to ye Duke of Monmouth, a browne, beautifull, bold, but insipid creature. [John Evelyn, diary, Aug. 18, 1649] Related: Insipidly. slut (n.) Look up slut at Dictionary.com c.1400, "a dirty, slovenly, or untidy woman," probably cognate with dialectal German Schlutt "slovenly woman," dialectal Swedish slata "idle woman, slut," and Dutch slodder "slut," but the ultimate origin is doubtful. Chaucer uses sluttish (late 14c.) in reference to the appearance of an untidy man. Also "a kitchen maid, a drudge" (mid-15c.; hard pieces in a bread loaf from imperfect kneading were called slut's pennies, 18c.). Meaning "woman of loose character, bold hussy" is attested from mid-15c.; playful use of the word, without implication of loose morals, is attested from 1660s. Our little girl Susan is a most admirable slut, and pleases us mightily. [Pepys, diary, Feb. 21, 1664] Sometimes used 19c. as a euphemism for bitch to describe a female dog. There is a group of North Sea Germanic words in sl- that mean "sloppy," and also "slovenly woman," and that tend to evolve toward "woman of loose morals" (cf. slattern, also English dialectal slummock "a dirty, untidy, or slovenly person," 1861; Middle Dutch slore "a sluttish woman").

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Foundations of Internal Alchemy The Taoist Practice of Neidan Wang Mu Foundations of Internal Alchemy Edited and translated by Fabrizio Pregadio viii + 144 pp. Golden Elixir Press,Originally written for Chinese readers, this renowned book provides a clear description of the Taoist practice of Internal Alchemy, or Neidan. The author outlines the stages of the alchemical practice and clarifies several relevant terms and notions, including Essence, Breath, and Spirit; the Cinnabar Fields; the "Fire Times"; and the Embryo. The book is based on the system of the Wuzhen pian (Awakening to Reality), one of the main sources of Internal Alchemy, and contains about two hundred quotations from original Taoist texts. Wang Mu (1908-92) received the Longmen ordination in his youth. He taught Internal Alchemy (Neidan) and was held in high regard by both Taoist practitioners and scholars. He served as a board member of the China Taoist Association and was for some time in charge of its research activities. He is known outside China mainly for his annotated edition of the Wuzhen pian (Awakening to Reality), the text at the basis of the outline of Internal Alchemy that he provides in the present book. Originally published as "Wuzhen pian danfa yaozhi" 「悟真篇」丹法要旨

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http://www.literati-tradition.com ..... The traditional meditative practice consists of an array of terminology, breathing, concentration, and visualization techniques: xinzhai 心齋, or “fasting the heart,” zuowang 坐忘, or “sitting and forgetting,” cunsi 存思, or “focusing and observing,” shouyi 守一, or “concentrating on one,” xingqi 行氣, or “circulating qi,” fuqi 服氣, or “consuming qi,” taixi 胎息, or “fetus breathing,” tunai 吐納, or “expelling the old breath and drawing the new,” zhiguan 止觀, or “still at the active mind and reflecting,” zuochan 坐禪, or “sitting meditation,” neidan 內丹, or “the inner alchemy.” Among these most commonly appeared terms in the Classics of meditative practice, neidan is the representative practice. However, the term neidan should not be confused with the term neigong 內功, which is a rather vernacular term, for all “internally accumulated works,” especially referring to the practices of internal martial arts. An esoteric chart of neidan practice from the Neidan Classics. The Objective of Inner alchemy In China as elsewhere, Alchemy is a doctrine aiming to endeavor an understanding of the principles underlying the formation and functioning of the cosmos. The Inner Alchemy, Isabelle Robinet remarks, “is a method of finding illumination by returning to the fundamental order of the cosmos.” (Robinet, 299) The term neidan, or “inner alchemy,” is used in contrast to the term waidan 外丹, or “outer alchemy.” In other words, neidan is the “human physiological alchemy” in contrast to waidan the “proto-chemical alchemy.” While Alchemy creates the production of a specific substance of elixir through the chemical process in a laboratory setting, the Inner Alchemy pursues an inner elixir, or an internal “substance of qi” through controlling mind, breath, and body posture in the human body in order to prolong life, thus, man can transcend time and space. As Fabrizio Pregadio comments, the alchemist rises through the hierarchy of the constituents of being by accelerating the rhythms of Nature. Bringing time to its end, or tracing it back to its beginning, is equivalent. In either case time is transcended, and the alchemist gains access to timelessness, or “immortality.” (Pregadio, 2 Doctrines) One becomes what Zhuangzi calls a zhenren 真人 or True Man. Most Taoist and Buddhist scholars argue that Inner Alchemy was thoroughly influenced by Buddhist thought, namely the Buddhist intellectual speculations, such as “being” and “non-being.” It is, in fact, completely Taoist reaction to Buddhism, while the nature of Buddhist awakening differs from that of the Taoist. The great Chinese Buddhist Adept Daoan 道安 (314-385) wrote: “The Buddhist teaching sees the emptiness of life, thus abandoning the body to liberate all sentient beings. The Taoist teaching sees the body as the ultimate, thus cultivating food and medicine for longevity.” (Daoan, T.52, 2103: 39a8.) Ultimately, Buddhism aims at absolute spiritual awakening, but Taoism pursues awakening through longevity. Therefore, Inner Alchemy is a technique of enlightenment, not much a doctrine but a practice achieved by exercising the techniques of longevity. Taoist inner alchemists make it very clear that their ideas are different from the notions of Chan/Zen Buddhists. According to Taoist inner alchemists, Chan/Zen Buddhists only dwell on xing 性, or the original nature in its pristine purity, which they wish to attain in an intuitive and immediate vision. They neglect ming 命, or fate, life, which represent the resistance of corporality and gravity within human beings. Only when xing and ming are combined, they join in the “non-action which is the action.” According the Classics of Inner Alchemy, Robinet describes, without ming, xing will forever be stuck in inactive emptiness; without xing, ming will never attain perfect non-action. (Robinet, 323) In addition to the philosophical synthesis of Taoism, Buddhism, and Confucianism, Inner Alchemy primarily concerns the mind as much as the body. It adopts and integrates most importantly the heritage of: breathing and gymnastic practices transmitted beyond the times of Laozi and Zhuangzi, the visualization techniques of Taoist Shangqing school; the vocabulary of the Chinese proto-chemical efforts; the systematic cosmology and structural analogies provided by the School of Yin-yang and the Five Agents Theory; and I Ching and Chinese medicine. This integration is finally carried out by a spiritual-poetic tradition, which is what to be called the literati tradition. The Symbolic Language of Inner Alchemy Inner Alchemy uses two apparently contradictory systems in order to provide different and yet complimentary visions of the world by its symbolic language. On one hand is the binary system based on division—one—two—four—eight—all multiplicity of entire Being; on the other is the process of emanation and a dialectical pattern—one—two—three—all multiplicity of entire Being. Both the systems of intimate relations are superimposed by a principle fundamental to the scheme of the Five Agents. The order of cosmos is represented by the union of two aspects of original Unity, Taiji 太極, or the Great Ultimate, which is the manifestation of Hundun 混沌, or the Original Chaos, or the Tao 道. Taiji corresponds to the two original principles of Yin and Yang in all multiplicity of entire Being. The binary system can be seen as the models of substance (ti 體), or noumenon (li 理), whereas the process of emanation can be seen as function (yong 用), or phenomenon (shi 事). The Yin and Yang division epitomizes Heaven and Earth, Dragon and Tiger, and Water and Fire, which are associated with the four primary trigrams of I Ching in the alchemical operation: qian 乾 ☰ pure Yang, kun 坤 ☷ pure Yin, li 離 ☲ Yang encompassing Yin; and kan 坎 ☵ Yin encompassing Yang. Qian and Kun, Li and Kan are, in cosmological terms, Heaven and Earth, above and below, the Sun and the moon, the left and the right; in alchemical terms, the Furnace and the Cauldron, Mercury and Lead and Dragon and Tiger as the basic ingredients; in human terms, body and spirit, heart and kidneys. 

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Re- 's of (so-called) Old Hymnals

AT the CROSS where i first saw the Light (also in Natals)

 Alas! and did my Savior bleed And did my Sovereign die? Would He devote that sacred head For sinners such as I? Refrain At the cross, at the cross where I first saw the light, And the burden of my heart rolled away, It was there by faith I received my sight, And now I am happy all the day! Thy body slain, sweet Jesus, Thine— And bathed in its own blood— While the firm mark of wrath divine, His Soul in anguish stood. Was it for crimes that I had done He groaned upon the tree? Amazing pity! grace unknown! And love beyond degree! Well might the sun in darkness hide And shut his glories in, When Christ, the mighty Maker died, For man the creature’s sin. Thus might I hide my blushing face While His dear cross appears, Dissolve my heart in thankfulness, And melt my eyes to tears. But drops of grief can ne’er repay The debt of love I owe: Here, Lord, I give my self away ’Tis all that I can do. 

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(YES, there is a CROSS IN YOUR NATAL, as well) 

Found one that says, DOWN AT THE CROSS 
 Down at the cross where my Savior died, Down where for cleansing from sin I cried, There to my sin was the blood applied; Glory to His name! Glory to His name, Glory to His name; There to my sin was the blood applied; Glory to His name! I am so wondrously saved from sin, Jesus so sweetly abides within; There at the cross where He took me in; Glory to His name. Oh, precious fountain that saves from sin, I am so glad I have entered in; There Jesus saves me and keeps me clean; Glory to His name. Come to this fountain so rich and sweet; Cast thy poor soul at the Savior’s feet; Plunge in today, and be made complete; Glory to His name. Source: http://www.hymnal.net/hymn.php/h/1066#ixzz2RgGpZKpP


 There is also one called (J)esus take the wheel (will) .... <-Why did it sound like that ?

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Another one says, Jesus Is The Light .... Light of the World
Jesus The Light Of The World lyrics (written by George Elderkin) Verse 1: Hark the herald angels sing, Jesus, the light of the world. Glory to the newborn king, Jesus, the light of the world. Chorus: We'll walk in the light, beautiful light, come where the dewdrops of mercy are bright. Shine all around us by day and by night; Jesus, the light of the world. Verse 2: Hymn Jesus The Light Of The World lyrics found on http://www.lyricsoncall.com/lyrics/hymn/jesus-the-light-of-the-world-lyrics.html Joyful all ye nations rise, Jesus, the light of the world. Join the triumph of the skies, Jesus, the light of the world. Chorus Verse 3: Christ by highest heaven adored, Jesus, the light of the world. Christ the everlasting Lord, Jesus, the light of the world. Chorus Verse 4: Hail the heaven born Prince of Peace, Jesus, the light of the world. Hail the Son of righteousness, Jesus, the light of the world. Chorus Lyrics info We are happy to feature these Hymn Jesus The Light Of The World lyrics. These are the words sung by Hymn in the song, Jesus The Light Of The World. These Hymn - Jesus The Light Of The World lyrics are copyright to the rightful owners. We in no way claim the copyright in the lyrics. We have tried to make these Hymn Jesus The Light Of The World lyrics as accurate as possible, but if you find any errors in the Jesus The Light Of The World lyrics, please let us know. If you wish to have free downloads of Hymn Jesus The Light Of The World mp3, iPod aac music, Windows Media wma music, ringtones or videos, please visit the relevant links. • Jesus The Light Of The World lyrics @ Hi Beam lyrics 

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in the Center of Thy will (THERE is A CENTER of A Natal & A MAZE)
Center Thy Will (written by Twinkie Clark-Terrell) (recorded by The Clark Sisters) Verse: Lord, I just want to be rooted and grounded in Thee. Lord, place me, Lord, place me, I wanna be in the center of Thy will. Chorus: In Thy holy will, in Thy holy will. In Thy holy, holy, holy, holy, holy, will. Verse Chorus Vamp: Lord, place me. Lord, place me. Lord, place me. Lord, place me. Chorus Vamp Album- Heart & Soul  



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