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and not as Jehovah Is in the Bible.

In relation to the soul, the fundamental thing in almost all religions is that they maintain that the soul is what gives life to a human being, as a single whole; body and soul.

This religious statement cannot be observed because the soul is spiritual, while the body is observable because it is material. From that religious idea it follows that the soul is immortal, hence it can be affirmed then that the soul is in the human being because it encourages life, however, the spirituality of the soul cannot be manifested in everyone equally, for example , in babies, some insane, comatose individuals, etc.

The religious explanation of believing in the immortality of the soul, arises as a result of the effects of entropy, which causes the deterioration of the human body until death, therefore of our finitude, but according to the Abrahamic religions, among others, with important differences in the destiny of the soul, but finally, they agree that the soul is immortal. (Buddhism is not a religion and the immortality of the soul does not arise).

According to the Abrahamic religions, the soul will be led to the destination that God has prepared for it, although they have different positions, however all speak of heaven and hell. Catholics add purgatory and Islamic limbo, as intermediate points.

For the Buddhist there is no soul. We are simply mortals who have to learn to live by overcoming suffering and preparing for sickness, old age and death. Reach Nirvana, which is the highest state of consciousness to know happiness.

However, leaving for a moment the Idea of ​​the Trinity, God remains very close to Jesus, because His teachings orient towards Him, since Jesus teaches to overcome the ego and consequently sin, and with it what they call Satan, but it is through self-awareness meditation (self-observing with attachment to moral values ​​and commandments -if you will-) that emancipation and liberation are achieved, in order to achieve redemption. Then, as a result of the exercise of intimate meditation with God, the (mortal) ego is eliminated in order to be authentic (astral) and reach communion with God. In this way one passes from blackness, darkness and death, to light and life. Jesus is essential in that trade, but other teachings of other great universal Masters can also be considered.

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Why are some nations rich and others poor? This seemingly simple question goes to the bottom of one of the most pressing contemporary problems: that of uneven economic development. Only war and peace, population pressure and environmental health and, therefore, the survival of the human species, are issues of similar magnitude. Revolutions and coups d’état have occurred because of him; Totalitarian governments and military dictatorships have deprived entire nations of political freedom, and many individuals of personal freedom and even their lives. Millions of people have died of hunger, malnutrition and disease in a regrettable and gratuitous way; not because food and resources were not available, but because they could not be distributed to the needy. The United States and other wealthy countries have spent billions of dollars in well-meaning attempts to help their less fortunate neighbors. Despite these varied efforts, the income gap between the relatively small number of affluent nations and that of the vast majority of the impoverished not only remains constant, but increases year after year. The situation seems paradoxical. If some nations are rich and others poor, why don’t the poor adopt the policies and methods that have made the others rich? In reality, such attempts have been carried out but, in most cases, without notable success. The problem is much more complicated than it seems at first glance. First, there is no general agreement as to what methods and policies are due to the high incomes of rich nations. Second, even if such an agreement existed, it is by no means certain that similar methods and policies would produce the same results in the different geographic, cultural, and historical circumstances of today’s low-income nations. Finally, although much research addresses this problem, neither scholars nor scientists who have dealt with the subject have yet presented a theory about development.

an economic one that is useful from an operational point of view and that can be applied in a general way. There are several ways of approaching the study of economic development, which, fortunately, are not mutually exclusive. The historical approach used in this book does not aspire to present a general theory of economic development that is universally applicable. Unlike other approaches, historical analysis can focus on the origins of the uneven levels of development that exist today. A correct diagnosis of the origins of the problem does not by itself guarantee an effective prescription, but it can hardly be expected that the problem will be remedied without such a diagnosis.

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Mines had to be dug: Saxon miners, with long experience in the arts of drilling, pumping and ventilating, were called to England to spread their knowledge. Discoveries overseas, by providing new raw materials, directly prompted the emergence of new industries; Sugar refineries and tobacco factories were the most important, but other manufactures were also developed, ranging from porcelain (imitating china) to snuff boxes to satisfy newly created tastes. Sugar cane also provided the raw material for rum distilleries, and in the 17th century the wealthy Dutch invented gin, which was originally intended for medicinal purposes. In addition to all these new industries, a good number of some of the old ones, whose production had been highly localized, spread to various parts of Europe. During the Middle Ages, Italy had been the main, if not the only, producer of luxury objects, such as fine glassware, high-quality paper, optical instruments, and watches. The growth of similar industries in other countries, whose products were often of inferior quality but cheaper, partly explains the relative decline of Italy. The invention of the printing press greatly increased the demand for paper. Before the end of the 15th century, more than 200 printing presses had already been created and approximately 35,000 different editions had been produced, some 15 million books. The numbers have grown exponentially since then; In the second half of the seventeenth century, the catalogs of the Frankfurt book fair, the largest in Europe, contained a list of 40,000 current titles. The Netherlands, especially Antwerp and Amsterdam, were the busiest centers of industry, but France, Italy, and the German Rhineland and England were close behind. Despite this picture of varied, strong and complex industries, one must take into account the still very imperfect degree of specialization of the European economy and its extreme dependence on unproductive agriculture. Many industrial workers, especially in the textile sector, worked part of their time in the fields, and most agricultural workers also had secondary occupations, such as carpentry, leather work, and the like.

Of all the sectors of the European economy, trade was undoubtedly the most dynamic between the 15th and 18th centuries. Ancient textbooks described the 16th century as an era of “commercial revolution.” As we have seen, there are previous candidates for this title, but

there is no doubt that the volume of long-distance or international trade experienced substantial growth.

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Morelos picked up the revolutionary impulse, but this time against King Fernando VII. He obtained indigenous support but not Creole. Both leaders were defeated by Félix María Calleja. Absolutism returned to Spain with the return of Fernando VII. The Creole oligarchy had adhered to the Cadiz constitution of 1812. In the liberal triennium the Cortes and the 1812 constitution were recovered, but they did not recognize the rights they had granted to Mexico. The Iguala plan is approved: the Constitution and State Catholicism are confirmed, independence is proclaimed to safeguard Mexico, and the political leader will be Agustín de Iturbide. In 1824 a civil war of two years begins, and that it tries to put a new constitution of liberal character and to proclaim a republic. The viceregal regime has collapsed and Mexico is independent.

Guatemala, Honduras, El Salvador, Nicaragua and Costa Rica begin their process of independence from Mexico due to its distance from the capital.

The independence of South America In 1808, four options for legitimacy were proposed in South America: the Frenchified who proclaimed their loyalty to José Bonaparte, those loyal to Fernando VII who adhered to the Provincial Board of Spain, those who advocated the creation of a provincial board in your country, in the manner of Spain, but separate from it; and those who defend the legitimacy of Carlota, sister of Fernando VII, who is exiled in Brazil. The convocation to the Cortes of 1810 created a problem of status quo in the Indies, which they did not know as what to turn to.

All the boards that tried their luck before 1810 failed, however after 1810 they had all succeeded. In Buenos Aires, Viceroy Baltasar Hidalgode Cisneros had to convene an open council that became a junta. Montevideo had its own board, and there was also the Board of Paraguay; Peru remains the realistic stronghold and problems arise with Brazil and Portugal. Chile is a geographically isolated territory, and is controlled by a small oligarchy that proclaims its own junta in Santiago. It obtained independence from the hand of José de San Martín, in 1818. Caraca is the place where the greatest tensions occur due to its geographical proximity, both with Spain and Haiti. In 1811 the Patriotic Society of Caracas was founded, headed by Simón Bolívar. In 1812 Monteverde arrived in Caracas with a royalist fleet.

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Perhaps the disposition of my soul, perhaps the solitude and the silence, which is a solemnity for the spirit, I don’t know, but the whole thing caused me intense shock.

I felt in my ear the accent of my Holy Mother as directing my steps to heaven along the mysterious path of prayer, my memories populated the altars, something of the white light of my smiling childhood crowned the black depths of my disappointments and my pain .

human to make God an object of trafficking; my reason protests against that faith that consists of flying in chaos like the cursed archangels of Milton; but I feel God and he gives light to my fibers and my blood sings within my heart his praises.

I was prostrated: my homeland descended to me in spirit, in memory, with the affections of those I love, with the memories of those who await my return on their beds of stone.

Some ray of sunlight that reverberated in the gold of the altar moldings, the gorgear of some bird that sang in the windows of the temple, fleeing joyfully, I returned from my rapture … and I prepared to leave … at the door of the temple there was an old woman who begged for alms in Spanish … dressed like the poor women of our middle class, of my class … I don’t know what happened for me … our entire race sheltered near the altars, like a shipwrecked boat behind a beneficent rock.

At a great distance we perceive the Emmanuel Synagogue; the colossal golden voluptures at which its two towers or almimbars terminate shone in the sun. The temple raises its portico like a niche on two high staircases, and boasts the arch of its portico supported by massive columns of the compound order.

Above the arch one can see one as a second portico formed by three arches or niches, and crowned by a large projecting cornice from which the towers seem to start halfway up, covered inside by thick lattices.

The exterior part of the temple can be divided into three bodies: the first, composed of large windows crowned with vents or large circular skylights; the second is made up of a colossal arcade with colored glass, like the skylights, but the frames in a Gothic way, and the third body, the roof sloping down on both sides, like a trestle surrounded by pillars of proportional size to the stupendous mass of the building.

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The travels of Isis in search of the corpse of Osiris were simulated, with the accompaniment of funeral songs. Once the body was found, there was an explosion of joy, and delirious songs of triumph followed the lamentations. Since the time of Artaxerxes, the cult of Mithras, originating in Persia, had spread widely throughout the Mediterranean.

Destroyed the empire of Alexander, the sovereigns of the various states born of that dismemberment, boasted of preserving all that united them to ancient Persia, and consequently, the cult of Mithras was the object of special honors. Soldiers, merchants, and slaves from the provinces, gradually incorporated into the Roman Empire and scattered throughout the various parts of the known world, had introduced the cult of the Persian god. In the time of Heliogabalus (218 AD) an attempt was made to elevate the Syrian god Baal to the category of sovereign deity of the empire. The monstrous vices of that prince and the excesses to which the festivities of the New Sun gave rise, provoked a reaction against the Syrian cults. However, the tendency persisted, which was growing, to recognize in the Sun the supreme and universal divinity. It was then fashionable to proclaim that all cults referred to the worship of a single god under different names and rites, according to the genius of each race and each nation.

Therefore, there could be no religion that was false, nor rites devoid of significance. The priest of Isis could be the rooster of Cybele, and the devotee of Mitra could participate in the mysteries of Eleusis. Alejandro Severo placed the statues of Jesus Christ and Abraham between those of Orpheus and the Lares, in his private oratory. The Sun had become the symbol of that supreme god, origin of all life, immortal and omnipotent. In the time of Aurelian (270-275 AD) the cult of the “invincible Sun” triumphed, even officially. The emperor had him build a magnificent temple in Rome, instituted splendid games in his honor, and placed him at the top of the divine hierarchy as the “Lord of the Roman Empire.” Pagan reaction was also concentrated around the cult of the Sun in the days of Julian the Apostate (360-363 AD). This final period of the Roman religion eloquently illustrates the greatness and misery of the Roman Empire. When paganism shuddered in a last effort to find the truth, the disciples of Christ set out to teach the way of light.

Constantine I the Great (272-337 AD

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A first criterion would be to study if we can constrain everything that exists in the universe; such as the cosmos, the solar system, organic and inorganic matter, plant, animal and human life, culture and everything that exists in a single ancient book, the Bible. For most of the current scientific community, this criterion is, in addition to great ignorance, to be the most closed, monolithic and dictatorial, in addition to being socially dangerous and retrograde in every way. For this reason, -it is considered- Faith is important but as long as it does not deny Reason, so that we can open the understanding with a more diverse vision and become interested in the knowledge of all kinds of things and not only in biblical symbolism, because they are often simplistic or unintelligible.

Then then, it could be concluded that the Bible implies that justice is not for this rotten, sinful and fallen world, because justice is in heaven, so we must meekly accept the prevailing injustices because here on earth they do not have He who is poor is because he is not a good Christian and deserves it. It is God’s command. Instead, the believer is lord and master of this world and will be in heaven.

It is very sad that some believers affirm that God sends terrible destruction to unbelievers, so that in addition to their poverty, illness, sadness, pain and so on, God is still going to condemn those poor people because they are idolaters? If many times they cannot even read, how are they going to know, in the supposed case, of the biblical entanglements.

The historical books: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, Samuel, Kings, Paralipomena, Edras, Nehemiah, Tobias, Judith, Esther and Maccabees.

The prophetic books: Isaiah, Jeremiah, Baruch, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi.

It would be exhaustive to explain here what each of these biblical books contains, so it is only enough then to imagine – with an iota of common sense – the impossibility that Judeo-Christian men had in the Ancient and Middle Ages of History, to be able to delve into its text, since the printing press did not exist until 1450 AD

So from there hypotheses arise, for example, can you love God and not be a Christian ?, because – we know that – with the same devotion, sincerity, conviction, faith and love that Christians and Catholics have when believing that ” Jesus is the Way, the Truth and the Life “, in the same way, with the same spiritual intensity, a Jew believes it from the Torah, and a Muslim from the Koran.

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The castle perched on a height will be the representation of power and strength. In principle, a bulwark that populations used to protect themselves from depredations. Later, home of the lord and place of protection of the vassals in conflicts. From there justice is administered to all who are subject. In the beginning, free people are subject to minimum standards of obedience, mutual defense, and promised services. The rest are servants. In the countries where the Roman domination lasted longer (Italy, Hispania, Provence), the cities are preserved, although with less numerical importance, but safe from manors. In the countries further north, where the Romans settled for less time or with less intensity, the reduction of the population in the cities made the few important nuclei that existed disappear and feudalism was implanted more strongly.

Society is then faced with three orders that, according to the Church itself, are mandates of God and, therefore, social borders that no one can cross. The first class or order is that of those who serve God, whose function is the salvation of all souls and who cannot commit their time to another task. The second class is that of combatants, those whose sole mission is to protect the community and preserve the peace. The third class is that of those who work, who with their effort and work must support the other two classes.

Two institutions were key to feudalism: on the one hand, vassalage as a legal-political relationship between lord and vassal, a synalagmatic contract (that is, between equals, with requirements on both sides) between lords and vassals (both free men, both warriors , both nobles), consisting of the exchange of mutual support and fidelity (endowment of positions, honors and lands -the fiefdom- by the lord to the vassal and commitment to auxilium et consilium -military aid or support and advice or political support-), that if it was not fulfilled or it was broken by either of the two parties it gave rise to the felony, and whose hierarchy was complicated in a pyramidal way (the vassal was in turn lord of vassals); and on the other hand the fief as an economic unit and of social relations of production, between the lord of the fief and his servants, not an egalitarian contract, but an ideologically justified violent imposition as a quid pro quo of protection in exchange for work and submission. Therefore, the reality that is stated as feudo-vassal relations is really a term that includes two types of social relations of a completely different nature, although the terms that designate them were used at the time (and continue to be used) in an equivocal and with great terminological confusion between them:

The vassalage was a pact between two members of the nobility of different categories. AND

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For the new King George I things will not be different, because the threat of the Sultanate of Rum -which has increased its power and influence since the vizier Pervane seized the city of Sinope from the previous king of Trebizond, Andronicus II- now adds that of the Georgian king David I of Imereti, after marrying a daughter of the Comneno’s greatest rival, Michael VIII of Byzantium. George I finds important support in the proposed alliance offered by Charles I of Sicily, very interested in getting partners in the region for his future conquest of Byzantium, but the fact that Orthodox Christianity is practiced in Trebizond, and that Carlos be an excellent representative of Roman Catholicism, he does not make it easy. Yes, the King of Sicily agrees or has already agreed (at the initiative of the Pope) with Wilhelm II of Morea, Esteban Uros I of Serbia and the former Latin Emperor Baldwin II, after both signing in May the Treaty of Viterbo, a city in the that Clement IV resides, but also the Italian Ghibellines who traveled to Germany to convince Conradín to defend the lost territories in Italy have achieved their purpose. In September, the German proclaimed his claim to the Sicilian throne in Verona, and without loss of time his supporters provoked riots on the island in which Henry and Frederick of Castile intervened, mercenaries in the service of the ruler Hafsí Muhammad al-Mustansir and brothers of the king. Castilian Alfonso X, from whose court they emigrated years ago due to personal disagreements. Federico arrived in Sciacca, in Sicilian territory, at the head of a fleet and achieved numerous accessions – only the cities of Palermo and Messina resisted him – while in southern Italy many areas of Calabria and Apulia also rebel against Carlos, more for the fiscal pressure to which the new king has subjected them to pay for their wars than for being supporters of one or the other in the succession issue. Conradín, for his part, achieves the annexation of Rome, Pavia, Pisa and Siena to his cause, and at the age of fifteen he becomes a formidable enemy of the papal faction.

Hugo II of Cyprus dies at the age of 14 and is succeeded in December by his regent Hugo de Antioquia, son of his aunt Isabela, with the name Hugo III. His cousin Hugo de Brienne, son of Mary of Cyprus, opposes this succession

The war of the Prussian rebels against Catholicism and its spearhead, the Teutonic Knights, is leaning in favor of the latter, who always get reinforcements from abroad and have also changed their strategy: they are now waging a guerrilla war, with rapid incursions and blows, a more effective formula to wear down your enemies than the great battles in the open field.

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The Peace of Paris, signed in 1763, gave Great Britain rights over Canada and all of North America east of the Mississippi River.

England’s victory led directly to conflict with her North American colonies. To prevent them from fighting the region’s natives, called Indians by Europeans, a royal proclamation denied settlers the right to settle west of the Appalachian Mountains. The British government began to punish smugglers and imposed new levies on imported sugar, coffee, textiles, and other goods. The Housing Act forced the colonies to house and feed British soldiers; and with the passage of the Stamp Law, special tax stamps had to be affixed to all newspapers, brochures, legal documents, and licenses.

These measures seemed very fair to British politicians, who had spent large sums of money defending their North American colonies during and after the French and Indian War. Surely his reasoning was that the colonists should bear part of these expenses. But the colonists feared that the new taxes would make trade more difficult, and that British troops stationed in the colonies could be used to crush the civil liberties that the colonists had hitherto enjoyed.

These fears were generally unfounded, but they were the forerunners of what have become deeply ingrained traditions in American politics. Citizens distrust “powerful government”; after all, millions of immigrants came to the United States to escape political repression.

In 1765, representatives from nine colonies met as “Congress on the Stamp Act” and protested against the new tax. Merchants refused to sell British goods, stamp dealers were threatened by the angry mob, and most settlers simply refused to buy the stamps. The British Parliament was forced to repeal the Stamp Act, but it enforced the Lodging Act, imposed taxes on tea and other products, and sent customs officials to Boston to collect those tariffs. Again the colonists chose to disobey, so British soldiers were sent to Boston.

Tensions eased when Lord North, the new British Prime Minister, removed all new taxes except tea. In 1773, a group of settlers responded to this tax by staging the Boston Tea Party: disguised as Indians, they boarded British merchant ships and dumped 342 tea crates into the water in Boston Harbor.