Dante Gebel Live - El blues de la soledad

Episode Date: July 28, 2025

Muchos hemos pasado noches enteras llorando en silencio, contemplando una oscuridad que parece reflejar el estado de nuestra alma. Es en esas temporadas difíciles cuando debemos alabar al Señor con todo el corazón, tal como lo hizo David en medio de sus batallas. David verbalizó sus problemas ante Dios como si fueran un gran rollo que contenía todas las angustias de un “blues de la soledad”. Sin embargo, cuando llegó el momento de escribir el estribillo, su queja se transformó en un canto de triunfo, porque el espíritu de adoración descendió sobre él y comprendió que, aunque todo a su alrededor parecía tambalearse... ¡nada había cambiado en cuanto a Dios!

Maybe you remember one one phrase with the which sentiste that your life changed for ever, at least the mode in that you know you know. Your post has been eliminated. You're going to leave.

A phrase very gringa, for sure. No, no, I want to me be here. No, but you're going to let you. Yeah, no, we're not to be. Necessimed we need to take us a time. This tumor is maligno. I don't know if I'm sure of

I'm sure of I'm I'm I'm I'm sorry you're my wife and I'm

a divorce us mom had a C. How's it time you're to come to get to

the hospital a sometimes is a one a that is like

that's like we're like that's a nine one one a point

of inflexion in a part of a water that's

we we're in a universe new like if we're to turn in march,

of an automobile in plain the autopist. And we're in a world that we know that's that always

that all those things were to happen to happen. But of a phrase us arroja of those

that you're to learn. To the new vocabulary of the chemotherapy, the analysis, dialysis,

the desemployer, the routine the visits to an asylum of the anciano, the routine of the part of medical

at the 7, 6, 7 of the time. Or at the more, I mean, I don't is only a phrase. A lot of something that's just fractions of second and crack,

the life now is how we know we're not simple as as press a teckle an computer and in question

of second we've lost all the time. That's me me passed one one once.

And then the calm exploded and all of a problem in chaos because we were not

we're doing we're to give us we're to give us or whatever or what or

they're on the night saying that our father was to have to be

to get to get to get to the hospital in an ambulance and to God

I'm a new plan that we we're that we're that transnochated, that could be the

first of various. We went to a buson and we found a cart of the RIRES where we informed that we'd have an auditory, that's never good. No, no, we don't

like, then we'll, until then, calm, or the chaos, or our childecent, enter in the room and says, we have to be

to talk, and us confies it has a retraso important in your period, that knows how how it's exactly. We know, we

know how it's we're going to see how if we've seen. separation, are goals to a traition

that are a gaspan to the world, without the public, without alertes of the

hurricane, and the worst of this type of baches is the difficult is to have

friends with the people to be honest to tell what we can't be a

time to be sure to be the chism someone defined these moments as the

depression that is the grieta between what and what we're in reality we're living. It's the difference of what ansehamos and what we're experimenting.

For that's a word, this is a message for this is a person, for the people that has felt or has been aplasted in a some moment of the life, for circumstances that we've seen, for things that we're not we're that's a moment in that we

we're in that we're in that and what we we thought, and what we knew we knew that was a tower or a

castillo of Naipes. When we're the piece, when we get him

in picada and we found submerged in an avalanche of questions, of inquietudes,

when all that all that we think we're is questioned dissectioned, debatito, sacudied

to the medulla and to the The ultimate atom of our being is the question, why I'm going to be

going to be this? And why? I insist, in a manner arterer, almost without pre-a-

without we're still. It's like a boxiator for the bottom of the centuron. We think

that's against the and we don't know we'll go back to put to the end.

And we don't know how to go to how it can't a life

that was sopled in an instant. How is reconstructrues something that we're going to to be to perdurial for and from a minute to another

it's destroyed. Much of us have passed various nights, yurraining in silence, mirro the obscurity at the time of our house

or of the dormitory without a power of the cancer of physical. Contemplating a night that a

time we feel that is the reflex of our own and it and it seems that the

hour no pass the night no tracient it

is not necessary that has been that was a event of

a magnitude unnigable like a divorce or a

death a sometimes only is the impact accumulative the

psychologists say that the simple effect residual the having

us has taken during the stress a sometimes

it We don't know why, is the effect residual. Residual, that's famous phrase, the gota, that revasso, a little detail. A little bit of a little bit of a little, we don't we find an stationation, and, of prongue, we're justpportioned,

and the one of the way, and he says, look, that, look, that's, what we know is that we have an effect residual, we're accumuling stress, drag into its menace to do menace, a time. But in these times

abrasive caustics, difficult, not we're not only. I never you'd think you

know, well, me took to do you to do with the more and this not.

There was a great heroe that was over what we're that I

remember a year a certain time in the life of one of the

men most adventurer What has lived the Ray David? The scriptures relate that

for a long period David experimented a magnificent a chain of miracles. It was like everything.

For a long period of a youngsito. The day in that David was

ungied by the prophet Samuel, was one of the days more memorable

of his adolescence and to start to there he began

a life ascendent and was He's been of the anonymat the

strygat when it was a man a man he was the most formidable

enemy of Israel Goliat of Gat and the rei Saul he

he was he he was the mother the

of the princess of the reign so so that was a

pastorc that was he living in the palaces and

for a long time all what took David

was He was converted in an order. It was a king Midas for those who know the mythology

Greek. What he took about was to be able to be in re. Conform of

Samuel, he had said to be a old year, he was he did he. And in the middle,

there was a silence, and in an interlude of at least 15 years that had to have been to have been a

eternity. One for one all the things one, all the things in their life were rebutted and all the

things good. So, so it was ascending one day a a

greation, as I said a little, to the back, Saul he took silos,

David did his employment, not only just he his employment, and you lose your

salary, and also he has a security personal, because apparently

his his suhru he wants and you think you think you have a problem with the

mother, the and as this. And as if it was a little,

his matrimoion, also that's a story, the story has details,

that we don't have time to to be now, but

so, as as he all he'd get to a his

son, the salary, the security, a her spouse, Pired a

mentor, Samuel, that falle to his best friend Jonathan, that not can't go

to get to the palaces, he has to be a father. Jonathan

was the son, he was so David was that all the world

observable what he did, his cuneado no want to his son,

his son he wants to know what his person not all the world is

all the world was the whole of his problems family and there

no other the other so that they had their problems his his wife his wife

he did the his wife his wife the cuneado he says Jonathan I don't do not

for you now and for if were a little he had to do David

to to preserve his life that that is that is of

zero to to zero in an instant David

he began to who to escape of the

man more more more more known. Finally, the word says that David ushaw to a

a coveh called Adulam. Some other way, I've talked of that coveh. And that was, definitely, the salto-all-the-vaccio of the macho, the saltar-sin-red. I'm about

that sensation that you said recently, in the which we feel that we never we don't a place. Do you?

Do you? The phrase of our parents? No, you don't know where you know what? But I'm not

when we don't when we're in reference to we don't we're seeing that we're that's that's

based in the word debauch when we're when we're that's the nothing that we can't even

we can't we can't we're in the grace but we we think we we can't

we can't the we're the phrase salta without notse just of

the trapecists While the acrobatah So, it's a moment in that's a little bit of and gets suspended in the air,

we've seen, if not it's in a circus in vivo, in the television, in the cinema, and when

it gets suspended in that instant, I think that I think it should be a

certainness, because the acrobat is a carbent in the nada, and it's

too to getar over over the trapecio and you now there is a

back back in the air. So second or me

are micro-second but also can be subjected for the that's there's there's

there. So the acrobat not can accelerate the reception. And in that moment

his only job is to get so quiet in the air and that static as it's

possible. The acrobat never never should try to receive the

receptor, has to have to He's a man, he's in the air, to the other he's waiting. His work not is agitarses anxiously because if it does, could

propitiate his own work. His job is to get us quiet, to be able to, to be in the air. The person has got to. And I know that right right now, there's people that are living

that moment vulnerable. When we have to let us look to that God has asked us, but still we don't think we the man of God not set

agarrand. And we're and we're there. If we're in faith what God does but still we're not

we're we're still and we're still in the word, I'm going to get to you're going to

sustain it's like when when he says Peter, back in the barca you're going to

go to come out of a word I'd have been a tutorial how to come

on the water. The thing is that David was literally living in camps, in forests, in caves, in deserts.

He had to be living hugh-wendo without red, without contention emotional of any kind of type, because it was a man without a lot of text, sirs. David literally knew what was to be able to be in the air when no there's nothing,

when debaucho no there, when there's contention, nor the promise that God had had given to his house, because it was a fugitive, nothing less than of the re. No could move to another nation, no could

take a plane and to get to a little when David says, who did I give to

go to go to be a lot of a penia in a risk because he he'd literally in the air

so we're not we're the only we're obviously the cave where he's not a refugeing

not was a wayquito in the middle of the colina in an abertura in a 12 meters,

a overture a very and it was there where David would be

to God with God with those times difficult do you necessarily

that we see a God with new when the sacred it

is common when the tedio us invade when the bullia

and it's to get to a time in the time

the way that that that No, he would have been arbitrary,

not he said to the woman, no, we've said a woman, no, but is where David needs to

be, to be, for a time. The only reason for that someone would be

a little one of there was there was there. No, he had options,

David, he was in the area. Not is that he had a a cove, a buske, a house,

a What I'm trying to implicar is that nobody planifica in the coveve, in the soledity, in the trestice, in the nights and in the night, in dorm, but tardy or no I'm sorry or no, I'm

don't expect many, amends, tard or time, we have to do not have to a time of a year, everyone,

there's always there's an amen, I'm saying, well, I'm I'm going to my coveveveve, but this not bad to say

amen, He doesn't a jubber, oh, that's good, we're going to go to go to

go to go. But all we need to pass a time in the cave. The

cave is where our mules are abatated if we are fared to something

or someone, it's termed. David was a leader governmental

and military and even a man doted in the music and

the poetry, but like many people that They love to God, also

also luched with the depression. I think David was the more cyclotimical me seems the most

bipolar that I'm going in the scriptures, even supering to Anemias, to Elias. Because during

those years as fugitive David he had to face a pletora of emotions turbulent

that's that's reflected in his alms, in his prose, in his poxia. And much

of us have descended to the frios and the cave, of the exesperation,

of the soledity, of the depression, of the artazement, of the cansancio

that we can't reponern not with seven, eight or two hours of the

time emotional, spiritual, neither is physical. All us have been there.

The Cuebos that has some recovecos and a Although geographically, vivable we live in a city emotional and

spiritually, we're or we're sent us in a coveve. It's when we're going to imagine us that God has or that

no, it doesn't know what that's that's consul, no gets to this cryptoscura. Or,

we think we don't we importam to God, that we've we've goted the credit of the grace,

that's can't be to pardoning but the scriptures relat an something inesperated,

something that David not in a dream he imagined. The first book of Samuel, the chapter

22, the verse 1 narrs that that yendos David, in a city called

Gad, he was to the Cueva of Adulam and when his brothers

and all the house of his father that they were they're there, and they

did the word, the affligidos, all the all the was the people who

were those who not had for the middle, all those that were in the

margura of spirit and he was made of the he was and he was to have

to be in all the people, they were like he or the more than he.

The majority of the eludito he said that the Rai Saur

had had graved to the people of Israel with

an impu impu a impu an an unjust,

arbitrary. So, and as a certain people in his cholera, in his rebellion, iracundo

for this tributation injust, acutia to the guise to be not you can live, you're

people, they're old, people, who acutiering to present their support. The majority of the

people still admired the manach a manta- a man- big-gantes. And the

more was infiltrava the news about the out of his hero more

decided unersed to David in his improvised refuge and they're

400 in principle a priori so it's full of a

variety of people rata that all people rata so

like so in the other service and in the other so

there's there are six hundreds men two more

Now, what type of persons were, those who were the ones who were the most plausible, the most encomiable, not were the people of the jet set? The bandylla was composed for buscapletos, for disconforms, people that was found by the policeia, for the law.

That is what I call the good humor of God. Because when we're going to traverse us is a situation difficult, what we most we need to lead and allentar a person that's equal or

better than we certainly you passed, a me was living a crisis financial and someone says,

no me can't say, you'll be to say, let's say, let's say, let's say, you're living

a crisis matrimonial and somebody and you're saying, oh, I'm, oh,

because, because, like Telma and Louis, we don't we're we're we're trying

David had refuged in a covevee in a when one is a deprimed, he wants to bea to beignarce,

no, has been to bein'nars and not to be the hands of the I'm a bad

aliento and what? And now of the of a point, see that comes a people,

and enter a person and now they're surrounded by the poor Caterba

of Israel and this is the point. A To be to be in being to be

a very introspective he's very so how I see, insist I insist, for

the spoiler for the Psalmos because he will be to write how he has

he has a disasone of desidia of invisibility when we know

that maybe the invisibility not has to be insist with the biude the divorce or the affandah necessarily. I can

know that there is people that can't see invisibility when he noted that his own family has been creating records and comparting experiences without you. You say, no I see why I'm going to feel that I'm at margin, when we have that sensation that they're going to

go ahead and for some reason we we're on a costado of the way, being a only, is a time of

we're a time of we're we're we're we're we're

and we have we're or maybe really never we're people

or our life has been so chaotic and stress

during many that we don't we don't we

we're and when we we're the people the people

that's people maybe you're part of those who know to know who to come to you're in

the airport that's that can pass in a great city like this the soledadad

not is patrimon of those who live in a mountain not you don't

you know you have seen with you have you have a

good idea to do you can't not you can think that you

can be that that that that you sufficient as

as so near to be in you're in your situation difficult in your

office and you can't think of nobody is confiable to tell you

what really you really that you try that you

are or the majority of your are getting children and you

don't even you can get you are are getting

are going and are you're you're you're solteria and the

most part of the time is you're only and you're eating solo and you're not even if you're a woman or

but it's a end of the same of the same and you know all the families are emotional are excited

at reunice for a Navi-Nabit for a day of action of thanks the time

you're resentida is divided is a different and to join them

is an mission impossible you you need to you occur to

call and less at these hours of the madruly and

it's a time that nobody that's those moments difficult. The studious are the

many five salmos different during his life as a profugue and proscript of the law. Eight,

eight canciences. And here, in the middle of the desert discovered what

was to give to give to a God a very sacrifice of

because he was an adorator because he was a young, adoraba when when I could

the obeja of his father, adoraba to calm the malos the malos

spirits of his sue Saul. But now he's to learn what is the sacrifice

of alabance that is ador when the things bad that my do that

God when I don't have guarantees to be to be to be to do

to do I when I don't I'm not I do

any with any any with and I'm to

get Sacrificio of alabanza. Have you have seen that that's going to go

to go and not, but I'm to do you get to travel in a train or in bus

and bus and so times to go to see to be a sacrifice

well this is sacrifice of alavance you do you see you're

you're the bad now this is the poor moment. I'm going to feel to get to

get to the matter of alabanza. Some we think that we can express

what we know what we're because the accord with the sombrio

stereotypo evangelical always be calm positive repitient cliches

phrases because if not repeat the phrase I'm empowered

all I'm put in Christo and those things we

are we are we we don't we we

don't we we we That that evangelio procas of the empowerment has permeated so the life of the church that carece us

of a theology of the adversity. When we are against situations difficult, we don't know how to actuar, because as we don't want to empower us, we think we're doing something something else. And if our mind, I think, is always,

is inexorably, conformed to be positive, we're going to live a Christianism imaginative, because the life not always will be positive. That's a

vision a little realist without a agree and happy 365 days a year.

That's the he's always he's in pastilado. He's he's he's he's

he's he's got put up pastillating or various tequila something because

nobody can't be happy all the time. Content so, because the

contentamient is to agree how said Pablo a despite

of the avatars of the life but the Felicidad, as as like as

as living, oh, I am I am I am sure that I'm another

thing, the topic for another message. I'm consider a type

quite positive but there's something I think if we don't

we think a realist of the adversity, when when it

when it's the time it's not very positive because

we don't feel we're not so and why me

What does this? And why my son is a rebel? If I'm the Bible from the little bit of the adolescence, of the adversity? And why a pair of a crisis? And why

the suegra comes to? Because it's part of the adversity. Always you know, that is bad to quehars, that

that's a fact of faith. But what I want to is that David composed various songs of queja during

his stardia in the cave. And then in the life, in the palace also, because the change geographical

not made that his moments of depression were totally, but in the Cueba, in the Cueva, he's

written, and I'm a question of a kea. I was saying that in the Bible there are

different types of salmos, no? There are three types that can identify. Some are

some are denominates, some of gratitude, and for the sun, and for the dawn

and the aterterdecer. Others are some salmos of entronization. God, you're majestic, powerful, provisdor. But the category popular, the most common,

the most sound, are the Psalmos of Lamento. The Psalmos of Lamento pululam on the other things. And the psalmo more frequent

is the same to someone dejohn D. This not infatts, God, in the absolute, if God not would have permitted

that this integrates the canon biblical. No, it's the question. If the

that's the that that's that's that's that's that are they're

that they don't, because the the of the down to that's that's

what you do you do you do you do the other chismos in

the change if if sub if God God

you can say now much not we don't

the The value, the The case always They always never They're in a

company, a company, a church, a business, but we're not we don't know

we're doing this so. So, we do we get him with a trage

stoic, not? Tapes the unaping with a post- never

we're we're that we we're that we know that we're not we're

not not a question. But there a time to be to be sad

and it's a good. I have a good that's a good,

that's a good. A see, a man who see,

we're in the office in the question, hey, how about all we're we're saying, well,

well, well, or something maybe, I don't me could be a disagree, how can't you

can't be a question? How, you know, you've a discussion with your son this

morning? not you've got you've not you never you never we're saying

a manned a manned a manned because no he incumbe to him and it's well

we can't let's go to get what we're going to tell him if we're we're

we're we're we're parted if we're to give us to look he's this cregenta

has problems with the then you're well because one decides who doesn't who doesn't to our circle

intimate. But we can't put to God at the same level than a same

than a great of because God was in us during the discussion with our

son, he was there. And also he was the confrontation

with our and we we're we're, we're we're saying,

oh, sir, I'm I'm going to be I'm he's he's

he's he's he he's because he knows for what we we're going to

we're to have the good to get the car to get the car to us, he's not

we're that we give us we're going to say, that's all. Sir,

I'm not the authenticity trap the presence of God. No, he'll be the

same here, I'm resistient no, I want to more. God not going

to say, but what a poor faith, a he he he's

a my son, that comes to share the Lord, I can get them

I'm going these cards over my shoulders and I'm human. And David, a

man conformed the God discargo his emotions in

colors and in a cresend and a operatic as the

operas. And when one read his poetry discarnada one

so one's that one a sometimes let the salmo

like were the promises of the gadgets of panda

a bit to be this is geoff no no this is poetry proza

that were written from the letters that's I think the

point initial to to try to our fracacos is

encaral with sincerida as as I'm this this is

my family dysfunction I need a because if one disrase

and pinta for out what is putrid we can we can't never be

to give a number to our desanimo and David he put no name

he put even music to the and he composed some

some so that we can we can't all those those to who

we to come or not ever be whispers of the

the guise the was amazing was very eclectic

it incursion in many but my disc is is to listen to David when he can't dance blues. I mean, how do you know

how does he can't blues? Well, now I pass to explain. He's a type of informed. David has three cortes grabed, three singles, grabados in that Cueva. Salmos, 34,

the 57, and the 142. 34, 57, and 142 are the three the very simple that he grab in that Cueva. The 142,

for example, is described in his subtitle David, when was a Cueba.

So, that is a supposition my, but are songs that are that

was a time. I'd all this album, juntating the three Psalms,

the three courtes, the blues of the soled. I'm

the blues of the soled, because the soled define, in some

many the sentiments, that plethora that has David in the heart of

the problem, of the frustration, of the fear, we're in what

power could englob the soled? Why I think a blues?

Because the blues is a general that's a general that's the end of

the century but that was in the time in the South of the

United. The slaves and the and, and, and the

African-Americans created to over- over-deges and use rhythms and melodies that would

in what is the blues. The blues is a structure of it's a progression that is

and propitient the mark ideal to to be improvise. That is what has the blues. That one can improvise,

or the Jesus-Argan-Roman and the for the religious. But, but I am I am of what they're that the inventor of the blues was David,

because we don't know what type of music he put to him to these letters. But I me, I'm, I know, some of some of some of

improvisation, no other way to can't in a queue. One improvisa, it's like the Cantic New, no? And I think, without a doubt, I'm going to assessor of this when I get to the

sky. That some of his alms have that tone unique of the blues because he was composed in one of the time of the

time in rock, no I can't think in a ballad, no I can't in a melody pegos,

nor can't the melodies cortavenas that we're in the radio. I think in the blues because,

I insist, proportion the rieles to be able to be improvised. And that's what is what

so reales, so crudous, the partiturals of the Cueba are similar to the epistolas of Pablo written from

the prison. What does that have that they can that force? Two-and-tant years

after that's that they're that they're in the celtas, in the masmorra.

Not in an a-critory comod with air acconditioned not with three,

four secretaries corrugient or editing, is he writing, knowing that his head

is to roll for the arena, maybe for the morning. So the context

makes that certain letters are much more more potentes. We're to know

every every time we can we can't the thing that

a atmosphere when we can't sublim grace and

exactly what they're years not have never by

no some salmista and no band modern of

rock because the context in which were written was a context of

the of the state of the repression and when the process the

blood and the inspiration of the spirit and that is alchemia

marvellous that years we can't and we know we know why the

letter has something has something that we literally the body and the so I

imagine to David the voice of David resonant through the frias the crows of the

corredoes of the corredoes of the corredoes of the music and at a melody that's all and all of

this a coveba is a is a is a a caja a resonantia so that he needs David grittar

for that his voice he's a million of kilometers so so we imagine the

scenario imagine we the moment the voice is clear Davy does can't

can't He may that stay a little ronco, but he knows to intonar, full of sentiment, as correspond to a a manned, he knows of a year of

depression, and he begins saying, what you know, sir, is too profound, and there are things that I

can't understand. That's David. Sir, there are things that I can't start, not, empodered

saying, words of faith, sir, I think to be to say, I'm going to say,

I say, there are things that I don't I think. What I insist, is it's a good to say, I this no I don't know he's not

saying that we understand and in other words, they're trying something like that, He-he!

No, there, David. There, David. There, there, there, I don't comprehend,

says David. Lugares are Do you no I'll And in his

desperation He adds These incredible words "'After when "'Seon "'me

"'olidara "'as "'When "'Sah "'Youiras "'of you "'Dem me "'David

"'a man "'that's "'500 days "'Ares a forest, the persecution of Saul Dura, it was almost nine years. For that said, "'After when

"'Sinor "'wirah "'de me? "'Yeah!' "'And David "'escribue "'this Psalm when "'tably

"'emotionally deprimed. "'No, "'I could continue "'adlet a day more, "'one hour more, "'in' and there is someone who's identified.

A song usually has a stribio what we call colloquial a chorus

but the suspirio of this psalmo has a point that's repite

constantly constantly until when Lord me will and

retum in all the cave David confiers that his

spirit is anguptial now now is what terminology

is so Viva, no? David no knows how to go, not know what way to

take, the life has converted in a grand torbegino that's he's

he's he's firm against the only that's the only is can't

get to get to get to that's never he's those torments

perfectas where one doesn't if it's a single problem I do it so I'm

so much but that's is the only emotion that David is abandoned. For me, that this is one of

the of the verseicles, of the Psalmos more Tristes of the Bible.

David can't in the number 142. Look, and observe that there no there

can do my life oh, Oh, sir. No there are more desolable than that

there's. No, there's who can my life. Even with a turba of partidaries

that they are more convinced than that's more that never, that nobody he has a person. Today, 400,

tomorrow 600, they're going to them can't give to them, a revolution, a gulf, a goal of

a state against Saul, the The derrota of gigante, the battles that he libera, he's still for his don. He knows that they're going to see them for his don. No, there's a better thing than

know that there's a lotitude that you see for the don't. And no, for who you're-est. It's a regla of the game. It's the syndrome of the majority of pastors and leaders that are looking. It's, the people who say, there's people who says, amarn us, but only aman

that we can give them, the day that they're that, the day that they're going to give or we don't have anything, or no we don't know they're going to say, now

I'm going more. Or some are not to get. They're disappear. So there's

a coveba a lot of voices that only exigens something, can get to be very solitary.

If not no, there's reges, presidents, cantants, rockstar, that's allos,

not they're not chenan stasas, but when a gentio demand a a don't, and no

am, necessarily the person to the soledity so sedent. And the soleddad is an

absence of the rostrum the not a question of the problem

for the cities populous like this are in a way of a

desperation the soled the ungenation nobody was the

people the nobody he he was what he

and he and the world and he and you

year and the problem stimulated the solid the

depression. And this is a topic very delicate for the Christianism actual. Aluna Bres the one can't pass to all. No, it's what they're doing other predicators, no important the changes that we do. A few, the nubes obscure, never

can't change and with the time it terminate our sky. The depression is a way through the obscurity, without signals, in vistas panoramic, without a destiny clear.

at least, so is how it's how it's how it's a good, a goodpressed as a agony permanent, permanent,

noche after night, day after day, and then at the level arterial. The actual is at

the level arterial, the heart, the same form if not we're not

we're not we're deprimed. The depression spiritual is cyclone the cancer. The difference

is that the depression is that is making metastasis for into, like the cancer,

but the cancer we recognize. The depression, a lot. We're reprenden, we're saying that we're reprises,

that we're repitamos. It's an assessino silencio, is a parasit, a pathogen of the mind. And there be an alert

because it can get to our life, and we're very empathic when it when it gets to the life of

who we're not just, not just a vago, what you want is a because not necessarily

can be that's not say and of the camera, how you can't repon,

where you can't you? Where's your condition? It's a person

that's not that's the stature spiritual of nobody. I've heard a hundreds of

predicators to proclaim that if one is a depression because not is a

Christian, no you know, you're to be a person. David was a man who

loved a person, but he did you he was in the depression all his life especially because he was

in the pinnacul of the glory and then he had a bit of the ballon, that a few years, to be able to those people who are

in a grand feast, then they have to go to one a bit of a house. Our error

as Christian is privatized our dolor, occultar it, put it in a bunker, blind us to be able to

do it but I am of the It sustains that when we're doing to our dolor, we're authentic. Anteus,

ante the people, we can't help, to find them. So, David, does what the majority of us would

be at being in his block amarillo, proceed to make a balance of his life,

the pro, the contra, the debe, and the and he compone the blues of the soled.

So, so he's can't and not the letter. My enemies are much

more more fervest and I only know that I'm going to mourn the depression not is the

best state of to formulate conclusions objective, clear as when we're when we're too, it's impossible

to reasonar soverely my suggestion is that never take decisions when you're trying you're

lamentaras those decisions that you take in times of war when you get in the time of

peace. David he's comparer with an cave but encarcelated in a

cave in the mass morra of the desperation had had launched the

piece to a bigante and now another other type

of gigante had penetrated his was an eye

for he had a pierg a pyrgyn in the head in the head to goliad and now another

paracito is he pegas in the front to him because david is a man conform to the heart of

god is that is that is supposed to open to him he has asked what did god

what he did you know that he is that he he has to he no has temor to write these

can't here registrated for years. Not you're not they're in a diary in an diary

in a new and he put in a very all right of the father, not finge

when David when David he would like to see to be to

do that that he's to do God, I would be to be

the man, said, that good, that's good. Because one

one of he's I'm my enemy no, no, no, that still

no, that I'm no, I think that he was going to be called. He's that God not going to calcina. For that if, if, if, if, in the heart, not we say we love us, God knows, God knows. I prefer to say it.

Because there is when this people ador with the labos, but his heart is too your heart is too far away. It's that not coincidental the heart with the labors. If David is he's all withsignt himself, he's to do you and you or a

book of of salmos or a blues or we would have a song, with that

attitude presentariams a map discarned of our soul. The prasion

has to be that moment of communication direct with without no

type of censure for that the bill he recommends to the

door because what you will be to go to you

and David verbal articuled his problems and God. And those desplegos

like, as if were like a grand rolloo that contained the angusties of that

the blues of the song. And when it gets to write the strivio, the blues

of David is transformed in a triumph of a little. I'm said, how you

get to that point? Because he said, I'm going to my this

letter that I'm you're that I are that are literally in a moment

he begins to see in a moment respond to my Ogeobah alumbra my eyes

for that not my doorms to make my enemy not say ha ha ha

he's been vencedo my eyes a me fascin the phrase oh my

senior alum my eyes because God God did the voice of

a morenno I at In the first I interpreted as, Sir, show me what you're doing, no? Trae light

to my eyes. Occidentalment we think, show me what you're doing. Not what

is what is saying. Leading the context, he's saying, Lord, put, the new,

the light of my eyes. It's very easy not to a person is depressed. The

face, the rostro the delata. I had a message I said, I know

that you say, you and it's your eyes. The depression transform the semblant is a

mask of a new rimely that no rimel, polvo, or maquilage can't tap or

or not and it's about. The light of the eyes of the person is up

and and David can't something very emotive. He's is asking to

to bring to bring to and then he my heart my

You can't salmos I'll me algerer in my salvation How me aligare my salvation? How has saved God to David? Saul still still he's trying to be the cave and he wrens the head of the world in the head.

Saul has been exorcists that superin numerically. The things are so desperance-doucerns, as always, before that to start to start?

What changed? Why? Why, I'll be in your salvation. Why can't? Nothing changed.

Excepto, except the memory of David. When the spirit of the adoration was aboder of him,

he said that nothing had changed in-cant-a- God. God was still being real.

He had been a past, and had been been in the pasto, and had been sent him

on the throne, no, had changed. It's a marvelous. His salvation. David, God had a,

God had a plan for David, and that's no way to be independently, where it's where it's a

topographically. And, and all record that things, David starts to sing the blues but he

was with a goso. That's that'spantos when in the crisis we got

in the claustrophobia of the present, and not we can't see what God is or what God

will be to be. A sometimes in the Cueba is so imponent that a

menudo block our life to do which is a lot of because one says to where

I'm where I'm but what the present blockia what was

back God never we never we need desperately

to recuperate the perspective and how one has

perspective in a perspective You're going to go. In the cime of a mountain or no, one looks at all the city. And in a coveveh,

that's a the adoration starts to give perspective. No, we can't obtain the future and faith of the

past. The only that has changed your topography. A lo more that you're to to be in the

Cueb, but God, insist, still in the throne. God not so and, and, an astombrosa a time of

conscience that is an epiphany when he was derraming his heart saying I'm trying to do you

and his depression never we're never in a place that not is exactly

where God was that we're never could never could encounter a

quiver that so lehanna that inospita that could be to be in one of

of his songs I can't get to the most high to the ocean and there you you're

he's he's not he could find a coveba in the God not could

enter so he starts say he a my alma

my out to to start to for that

alabe your name oh God Now it's like David has like David has the liberty to alabar to God in the first

that says I'm for that you can't allow him David had had been from the prison to the

alabance to us we're our circumstance to God to do you to come up our character

and God can't the time difficult of Cueba for benefit of our

and until that has terminated the grand work invisible for our eyes we're going to

God never time too never never gets a time never never pierde

the control no important how we give us we're in the life

God never never will be to be to get to get to

work that has never that our our our our

our without and unequivocam form part a part fundamental

of God to be I'm I'm I also love the aguda words of Isaiah

49.15 that says "'Seolidara the woman that did a loose for

to have to be to be the child of his vintre, even she

forget. I don't think a woman that one ever had a baby, so

in orphaned, no see, done in adoption or the person or he has been a woman, or he's

never that I'm a problem mental and God also also about of that.

even if she is I don't me will be I'm I'm not I'm

And it's so as as if David he's like this crisis of his life, giving to God sacrifice

of the alabance. We'll we're at a few the Psalms here in Anahein

of a point of a point of a view of but the bandissa of David

was with the partitur original that's what is the thing that distinctions

the true. In the most on affliction of his voice are

so much are in alance to God. In the middle of a family destroyed, along the scombs of a health arruinada,

at the tragic pernida of a man, with a voice crevaded by the lardrums to live a blues to the sky.

That at the beginning is hekeh, until that he's conformed in adoration and then it's done.

This has occurred in the crueltities obsenas of a camp of prisoners, in a nation egemonica

and totalitarian where they're and they're and they're the Christians, in a life without a health in that the

murder is the only certitude that has a many people who in the way, it's not that a cantico

in the obscuring. Never, there was an affliction that could make that call out of

the church. Because the adoration, the alabance not only only benefits to God but also

that the other African, the Afro-American those Afro-American those Afro-American learned that,

Can't adorar, even in a boat of remos encarceled, in cadenas, assoted, never put you never puttner

the gospel, never put you to turn the blues. When we're under the attacks of the exhersits,

we don't have to think, oh, no I have got to grimmie. Although the

first of the ballada to be a simple question, we need to give the blues of

the soled, and start to do to do to do you saying, Dill to God how great

that is, because it's probable that in the Cueba not you can't see,

in the first, but we don't know we're saying, because at the

cause of the power, and the money, when I was a more young,

I'd say that God never used to nobody if not he he's

never. A me never me never me loved how so no that

so I'm used to be to be the exception. He said,

"'Sir, "'dehame "'entra en "'in the "'in' "'pid we "'triturator? "'No

"'you have to "'to tritur to me. "'You can't "'of course "'soy "'soy the "'says "'of the

"'soy-dry "'that I "'iscused "'When we "'of course "'in' "'Yes, "'and we're

"'to-certain "'and we're "'in-orgulegeser, "'when we're "'to be able "'to be able "'so-he-he-he-sported days difficult, to

superer enormous challenges. All we have gone the corona like David. But we're to be

defined by the form in that we've superated the deception, the depression, the time of the

war, confronting our mows, having learned of our errors. I'll my

power that we're to evoke our past and we see that time as good

good don't, but forgo faith in our a heart. We have to resisting, people.

Entregn us never was an option for us. It's supposed that we're not we're not we're

people that we're going we're people that paliamos the torment. David registered the

voyage for the Cueba in her extraordinary obraestra compuptu called Salmo 142. I don't

see if David he put a number, number, or that was the final. I think was the

Psalm 57 he was the same same scenario than the Psalm 142. But it's

the same short, is the same disc, is the same, say, we're the

time, LP, long play. But this is much more than a simple blues. It's

structured in two strophas, a point and a pointe and two strofas and after

each strof every strof can't can't the chorus. He says, exalted so on the skylo, sir. So, over the earth,

be your glory. The same that he's going to say, Pronto, says David, is my heart, oh, God. Dispuest to can't call me new Salmos. I like that

decision. Trovare new salmos. Despireta, alma me. With Salterio with arpa, me levantary to me up again. Te alabar between the people. I've not been out of the

Cueba, but he said, I'll love I know between the people I'm

of you and the times because he great, even the of the world

is your your and even the world. And again the

chorus, exaltado be sir, sir, over the earth,

over all the world, and David discovered that in in the

exile, his God was real. So, so still toning

his blues. But this is If is my God is real that I'm

my God's real that's my soul And then So it's something unusual Something from one of the

Cueva A sparse voice, a little entrained He in the harmony My God

Real Real A A man, Barbudo. Real in my soul. Me has alabado with his blood.

You, David. Carmesi. David, he appreciates the gesture to the friend barbudo, and the duo improvised, continue to sing.

So, so they're going to someone more, like now that they're on some, but a quarter starts to mark

the rhythm with the feet and the hand. And one for one one's going until that's transform in an

enormous chorus. And there repudiedos arapientos that elevates a powerful

alabanza and is the blue of the soledad accompanying the re exiliated Yeah

His Duce Amor is for me My God is real, because I'm in my

never had been a concert like that maybe there's a minute that this occur in a coliseo Roman,

in a camp of prisoners Nazi, in a granja of an granja of the clavos afro-american

or in a place where you think that the music and the experience has been

put put for I'm the melody of the milagroso also the ballada

of those who can't and that go The tears and the melody are mixed in a purity that's revels only when the Christians

can't contra all the expectations and certainalels. The cell of concert is a camera of resonance geologic

whose acoustics he had designed for that the transcendental God had created that coveh for that blues.

And the people continued can't and his voices penetrated the peter massisa, the techo

natural to projecters to the same portals and the angels wow, they're trying to get rid of I'm sorry

that the same God markable the rhythm with the because nobody is resist to do this and as

the Bible says that the earth is astrado of his feet as so I don't

do I have been a little temblor reflected in the scale Richard

music master yeah so and so so so go

so All right, diva, so. Cosses that I don't comprehend places I'd I don't

but if see My dr. Is the bro of the Soledad But what Trey the Alamosan?

Aboration, Alriba Places One day They have To celebrate in Casa here

The Rye is in the house, God is real, yes or no? Levanta your hands to the

God, it's in this morning or not night and I'm used or the

time, I've transmitted what I have said to say, to all

those who are that are to and have to come to

and the first notes of the blues of

the soled I, and take the question, because

you and you know we know we will will be called in adoration.

And then, when we'll recuperate the perspective, it will be a lavasa. And in some form, no, so, like, or not so, or not, it will be the gosso. And it's very much. Ooh, ador God. Tira the cargars the feet of the cross,

can't your blues, all the semester. And remember that God is real. The cancer is so, SIGEy but God is real. The relation is broke, but God is real. Your children

not you are but God is real. The economy no better, but God is real. It's so, said David, I'm sorry. And all of

and they're and adorated. I think that that that was been had been the last day of the

Cueba. Then, then, then David would say, would be, he would have with his

exercate for the grace would and would the major ador that

the people that they are the they were those in the in the

tavernaculos from from the windows and the not of the twenty-four hours

three hundred sixty-five days in a year, the power of the adoration and the alabanza when the things are bad. Padre, dales de-wilt the brill of the eyes

to those who have been per'd. Wulvely the gos of the salvation. And let's know that all this is under control. Thanks, for the respect, for the silence

that my brothers me bring, for this moment. And, and before to desped us, we calibramed, we know we're alineamos with your heart

knowing that there's nothing that you can't superer no there a problem that you can't

surprise you're you're at control pardon us for having doubt pardon us

for having said to talk the wheyes of the clavos of your

mukees even even as we're like so we're you know us

you know we know we're we're to compadces of what we've lived because you're tempted and provoked in all.

Thank you, a good day of the day of the semester and that we never we'll forget that you're still still still in the sky. And if all is all right there, all right, too, too, all right, thank you, thank you, amen, and amen.

That God, that God, that God, that God, guard, chow! Until the domingue to come, or we'll see in the baptism, all rattito, Chau.

Vendez-Ido.