Wednesday, July 15, 2026

Learn the truth

 Fidel Castro is seen here looking upward, like Jesus, while pointing downward, referring to the god of the Freemasons.

The word “Lucifer” means “Light-Bearer” or “Bearer of Light.” According to this view, Freemasons are described as the “children of light” or, in reality, the “children of the devil.”

According to this claim, only five percent of Freemasons know that the organization is connected with the devil. Their goal is to deliver all of humanity to the devil.

After that, their supreme leader will get rid of all of you fools because you will no longer be needed.

Freemasons believe in an impersonal God called the “Great Architect of the Universe.” Jesus Christ, the Son and Word of God, the Lord and Savior, is regarded by them as merely an initiated teacher, like Pythagoras, Buddha, and others.

A Freemason is not required to change his religion. A Christian may remain a Christian, and a Muslim may remain a Muslim, while also maintaining Masonic membership.

The question is: Can a Christian also be a Freemason?



Tuesday, July 14, 2026

My Notes

 ORTHODOXY

ΟΡΘΟΔΟΞΙΑ

English

The Church that was founded by the Lord Jesus Christ, received the Apostles, and has continued to be preserved until today is the Orthodox Church. It was not created by human efforts or inventions such as those that appeared in the West. Therefore, we cannot add to or remove from its teachings according to human opinions or compromises.

Ελληνικά

Η Εκκλησία που ιδρύθηκε από τον Κύριο Ιησού Χριστό, δέχθηκε τους Αποστόλους και συνεχίζει να διατηρείται μέχρι σήμερα είναι η Ορθόδοξη Εκκλησία. Δεν δημιουργήθηκε από ανθρώπινες προσπάθειες ή επινοήσεις, όπως εκείνες που εμφανίστηκαν στη Δύση. Γι’ αυτό δεν μπορούμε να προσθέτουμε ή να αφαιρούμε από τη διδασκαλία της σύμφωνα με ανθρώπινες απόψεις ή συμβιβασμούς.


English

Many people have not yet understood the influence of modern ideological movements that seek to shape human thought and society. Through systematic efforts over many years, new forms of control and influence over opinions and beliefs have developed.

Ελληνικά

Πολλοί άνθρωποι δεν έχουν ακόμη κατανοήσει την επιρροή σύγχρονων ιδεολογικών ρευμάτων που επιδιώκουν να διαμορφώσουν την ανθρώπινη σκέψη και κοινωνία. Μέσα από συστηματικές προσπάθειες πολλών ετών έχουν αναπτυχθεί νέες μορφές ελέγχου και επιρροής στις απόψεις και στις πεποιθήσεις των ανθρώπων.


English

According to the Christian faith, Satan seeks to lead people away from God through deception. Christians believe that false teachings and misleading spiritual experiences can confuse people and distance them from the truth of Christ.

Ελληνικά

Σύμφωνα με τη χριστιανική πίστη, ο Σατανάς επιδιώκει να απομακρύνει τους ανθρώπους από τον Θεό μέσω της πλάνης. Οι χριστιανοί πιστεύουν ότι ψευδείς διδασκαλίες και παραπλανητικές πνευματικές εμπειρίες μπορούν να μπερδέψουν τους ανθρώπους και να τους απομακρύνουν από την αλήθεια του Χριστού.


English

The Orthodox Christian tradition teaches that miracles of Christ continue to be remembered and experienced through the life of the Church. One example mentioned by Orthodox believers is the Holy Light at the Church of the Resurrection in Jerusalem, which they consider a sign of divine grace.

Ελληνικά

Η Ορθόδοξη χριστιανική παράδοση διδάσκει ότι τα θαύματα του Χριστού συνεχίζουν να μνημονεύονται και να βιώνονται μέσα από τη ζωή της Εκκλησίας. Ένα παράδειγμα που αναφέρουν οι Ορθόδοξοι πιστοί είναι το Άγιο Φως στον Ναό της Αναστάσεως στα Ιεροσόλυμα, το οποίο θεωρούν σημείο της θείας χάρης.


English

The first step in destroying a nation is often said to be the destruction of its memory: its books, culture, and history. When a people forgets its roots, it becomes easier for others to redefine its identity.

Ελληνικά

Το πρώτο βήμα για την καταστροφή ενός έθνους συχνά λέγεται ότι είναι η καταστροφή της μνήμης του: των βιβλίων, του πολιτισμού και της ιστορίας του. Όταν ένας λαός ξεχνά τις ρίζες του, γίνεται ευκολότερο για άλλους να επαναπροσδιορίσουν την ταυτότητά του.


English

God will judge humanity according to faith and actions. Christianity teaches that human beings have a natural desire to seek God because this desire has been placed within them by the Creator.

Ελληνικά

Ο Θεός θα κρίνει την ανθρωπότητα σύμφωνα με την πίστη και τα έργα της. Ο Χριστιανισμός διδάσκει ότι ο άνθρωπος έχει μέσα του τη φυσική επιθυμία να αναζητήσει τον Θεό, επειδή αυτή η επιθυμία έχει τοποθετηθεί μέσα του από τον Δημιουργό.


English

The name “Lucifer,” meaning “light-bearer,” has been interpreted in different ways throughout history. In Christian tradition, Lucifer became associated with the fall of Satan, while various movements have used the symbol of light with different meanings.

Ελληνικά

Το όνομα «Εωσφόρος», που σημαίνει «αυτός που φέρει το φως», έχει ερμηνευθεί με διαφορετικούς τρόπους στην ιστορία. Στη χριστιανική παράδοση, ο Εωσφόρος συνδέθηκε με την πτώση του Σατανά, ενώ διάφορα κινήματα έχουν χρησιμοποιήσει το σύμβολο του φωτός με διαφορετικές σημασίες.


Wednesday, July 8, 2026

Black magic in kongo

  We welcome Father Damaskinos from Cyprus. He is a monk and a missionary in Africa. Father, we welcome you, and we would like to hear some of your experiences from Africa.

Thank you. First of all, I would like to thank God for giving me the opportunity to be here in Cyprus, the land of holy people.

As far as magic is concerned, the situation among the people there is catastrophic. There is no love between people.

One time, I asked someone who was carrying a small wooden figure: “Why do you have this with you?” He answered me: “With this, I protect myself and my family from the magic of other people.” He placed all his faith in this small wooden figure.

When we baptize people there, we explain to them that they must remove these magical objects from themselves. One person was not convinced to take it off. No matter how much we tried to put him in the water to baptize him, he was unable to enter. An invisible demonic force was pushing him away.

Eventually, he was baptized, but he had not truly accepted the faith. When he was in church to receive Holy Communion, he fell down and had convulsions, like an epileptic seizure. We explained to him the reasons why this happened, but he did not want to listen, and he died without confessing the truth.

One day, I was with a priest there, and we saw a naked girl. The priest said to me: “This girl is a magician. She came from another village far away.”

I asked: “How did she come here from such a distance?”

The priest answered: “You do not know. She came flying through the air.”

According to what was believed there, in order to succeed in magic, she had taken a small child, torn out the heart, and drunk the blood. In this way, they believed that demons held magicians in the air and allowed them to fly.

Another time, Father James was in Africa and asked a magician: “How do you harm people?”

The magician said: “Look, I touch them and I cause them problems.”

Father James replied: “Do the same to me.”

The magician answered: “I cannot touch you. You, the Orthodox priest, are full of fire.”

Another time, a man believed to be possessed by a demon went to a Catholic priest to ask him to cast the demon out of him. According to the story, the demon inside the man said to the Catholic priest: “You are a Capuchin. Do you think I can hear you?”

The speaker then says that, according to his belief, Catholics do not have divine grace.

Now I will tell you another story.

Three former magicians went and were baptized without confessing their sins first. According to the story, the demons said to them: “We do not care what you have done, but do not mention it to Father Meletios.”

Before being baptized, these three men had killed a woman and her two children. Someone witnessed this, found others, and they went to kill this former magician.

The former magician then made a deal with the demons, saying: “If someone kills me, I want you to reveal to my family who my killers are.”

They took him to bury him. According to the story, an invisible force did not allow the coffin to be buried. The coffin pulled the men who were carrying it in another direction, leading them to the house of the people who had killed the former magician, in order to reveal who the murderers were.

At the funeral, everyone was frightened. They did not know what to do. The dead man appeared to begin breathing inside the coffin, and his son started speaking to him, believing that his father was alive, although he was not.

After the murderers were revealed and everyone became afraid, his son came to me asking for help. I brought another priest with me to bury him.

Everyone who was there was very frightened. After they saw what we did, how we prayed according to the Orthodox tradition, and how we prayed for the repose of the man’s soul and buried him, they believed that we had greater spiritual power than they did.


All of you must lisen to this miracle of Virgin Mary

A bus arrived on the first of November. I will not say from which part of Athens. On the first of November, Saint David is celebrated.

The priest and the people sat in the hall, about fifty people, and I decided to tell them something that had deeply moved me. I had learned it that summer. I will tell it to you.

While I was speaking, a man and a woman kept making the sign of the cross over their mouths continuously. I thought they must have woken up early, and because we had been traveling and were tired, the poor people wanted to yawn, and that was why they were crossing their mouths. That is what I understood.

So listen to what I told them.

Some pilgrims had come to the monastery. They had visited a church of the Virgin Mary in Karpathos. There is a large church there, very beautiful, surrounded by cliffs down to the sea, and the only entrance is from the front. There is also a square where the people of Karpathos sit together.

When the Divine Liturgy ended, the old priest said, “Do you see this chandelier? Such a magnificent chandelier. We have not seen one like it in any church in Greece. I ask the gentleman who donated it to come forward and tell us why he made this gift.”

A man came forward and said the following:

“I am forty-six years old. Forty years ago, when I was six, my mother died. My father worked on ships and with sponge diving. He could not raise me alone, so after a short time, he married another woman.

We came here to the church of the Virgin Mary and sat in the square, as people usually do. As evening began to fall, my stepmother took me by the hand, led me to a place where nobody else was, and threw me off the cliff.

She returned with crocodile tears, shouting, ‘I lost my child! The child fell! I lost my child!’

My father went out of his mind. It had become dark, and there was no way for anyone to go down the cliff. The jackals began to cry out. My father, together with the village president, the police officer, the teacher, and everyone else, sat at the edge of the cliff, calling out:

‘Kostaki, don't be afraid. In the morning we will come and get you.’

All night long, this continued.

As soon as dawn broke, they heard my voice.

‘Dad, I'm fine. I'm on the beach over there.’

I named a specific beach that they all knew.

They thought they had gone crazy. The people gathered all the ropes in town. A young man tied himself to a large tree and climbed down the cliff. He found me and brought me back up.

As soon as my father embraced me, he said:

‘My Kostaki, why, my boy? Why did you leave us in agony all night if you were alive?’

I replied:

‘Dad, when Mother threw me, some people caught me.’

She later died in prison; policemen were present.

‘A lady took me into her arms.’

My father understood.

‘And why didn't you call out?’

‘Because the lady would cover my mouth and say, “Not now, my boy, because they will kill each other.” But when morning came, she told me, “Now call out,” and then she left.’

The priest understood. He took me by the hand and led me into the church.

‘Was this lady Saint Irene? Saint Catherine? Saint Paraskevi?’

‘No,’ I kept saying.

When we reached the iconostasis, and I saw the icon of the Virgin Mary, I said:

‘This is the lady who held me in her arms all night.’

Then the man said:

‘This Virgin Mary, who became my mother in my difficult hour, did she not deserve a gift? I went to Canada, studied chemistry, and with the first money I earned, I donated this chandelier.’

I was so moved by this story that whenever anyone came that year, whether a few people or many, I would say the following:

‘Sit down and let me tell you a story. Let me tell you how our Virgin Mary runs to help us even when we do not call her.’

As I was telling this story on the bus, when I finished describing the miracle, I continued:

‘Do you see, my Christians, our Virgin Mary—’

I did not have time to say anything else.

Those people who had been crossing their mouths were demon-possessed. I did not know it, but the others on the bus knew, and they grabbed them because they stood up to beat me.

Feeling safe because they were being restrained, I said the following:

‘What is it, devil? Were you offended because we are speaking about the Virgin Mary?’

And they replied:

‘You filthy people! In this filthy monastery,


you are ruining my plans!’

They were insulting her. They did not want to hear about her. They did not want to hear about her son.

I tell you, they were so ready to beat me. But since I was safe, I said the following:

‘Since it bothers you so much, I will keep talking about it.’

However, I assure you, when I left the monastery, a nun told me the following:

‘Do not go around telling this story, my child, because who knows what temptation will come upon us. Every time we tell it, some temptation follows.’

That is how angry the devil becomes.


Monday, July 6, 2026

 

1. Turkey is about to finish as a state 


(as prophesied by: Saint Paisios, Elder Joseph of Vatopedi, Eldress Galaktia, Metropolitan Neophytos, Saint Cosmas of Aetolia)


📌 It won’t collapse by revolution or internal conflict alone, but by external – military and spiritual – intervention (e.g. from Russia, according to Saint Paisios).


❗ It will break into pieces: Kurds, Alevis, Turkic peoples, and foreigners.



✅ 2. Cyprus regains its territories


📌 The occupied areas will be abandoned by Turkey — not handed over officially, but no longer under its control.


🕊 Morphou, Varosha, and other areas will return — without conditions, without exchanges.


🏠 Refugees will return without asking for permission.



✅ 3. Settlers and Turkish soldiers leave


🔻 The settlers will leave either out of fear, or peacefully — there will be no power to support them.


⚖️ Turkish-Cypriots who choose to stay will live in peace, with respect and freedom, but without administrative power.



✅ 4. Reunification of Cyprus – but under a divine condition


🙏 All of this will happen if the people repent.


✝️ If there is faith, humility, and gratitude, God will protect the new unified state.


📖 Saint Paisios:


“You will get it back, but if you don’t change, they’ll take it from you again — this time in another way.”



✅ 5. Spiritual and national renewal of Cyprus


🌿 Cyprus will become a light of Orthodoxy in the East.

👶 New saints will arise from the suffering of the refugees.

🕍 The churches that were destroyed will be reopened.



✅ 6. Caution – A new trap may come from the West


⚠️ After the fall of Turkey, others will try to influence Cyprus through:

Godless laws

Pressure for de-Christianization

A new form of slavery (economic, ideological)


📖 Eldress Galaktia:


“The serpent flees from the East, but returns from the West with a suit and a contract.”



📌 Final Warning – and Divine Promise:


✝️ If Cyprus thanks God for her freedom,

🙌 If she rebuilds her churches and schools in faith,

🌅 Then she will become an island of peace and holiness

Sunday, July 5, 2026



A Theological Critique of Reincarnation in Christian Thought

Abstract

The doctrine of reincarnation, widely present in various Eastern religious and philosophical systems, is incompatible with classical Christian anthropology and soteriology. This paper examines reincarnation in contrast with biblical teaching, patristic theology, and the Christian doctrine of resurrection, arguing that reincarnation undermines the concepts of final judgment, bodily resurrection, and the uniqueness of Christ’s redemptive work.


1. Introduction

Reincarnation posits that the human soul undergoes multiple successive embodiments in different lives, often governed by moral causality (e.g., karma). This cyclical model of existence stands in contrast to the linear understanding of human life in Christian theology, which affirms creation, a single earthly life, death, judgment, and resurrection.


2. Biblical Anthropology and the Uniqueness of Human Life

Christian Scripture consistently presents human life as singular and non-repetitive. A foundational text is:

“It is appointed for man to die once, and after that comes judgment.” (Hebrews 9:27)

This verse is frequently cited in patristic and modern theology as a direct rejection of transmigration theories. Human existence is understood as historically grounded and eschatologically directed toward divine judgment, not cyclical repetition.

Furthermore, Genesis presents humanity as created once in the image of God (Genesis 1:27), emphasizing personal identity rooted in a unique act of divine creation.


3. Resurrection Versus Reincarnation

A central distinction between Christianity and reincarnationist systems lies in the doctrine of the resurrection of the body. Christian faith affirms not the escape from bodily existence, but its transformation:

“Christ has been raised from the dead, the firstfruits of those who have fallen asleep.” (1 Corinthians 15:20)

The resurrection of Christ is not symbolic liberation from material existence but the inauguration of renewed embodied life. As such, salvation is not achieved through repeated cycles of moral correction across multiple lives, but through participation in the redemptive work of Christ in history.

St. Irenaeus of Lyons emphasizes the continuity of embodied existence in salvation, arguing against Gnostic interpretations that devalue the body (Against Heresies, V).


4. Soteriology and the Finality of Judgment

Reincarnation introduces a gradualist moral framework in which ethical imperfection is resolved through successive lives. In Christian theology, however, salvation is understood as both a divine gift and a decisive encounter within a single life, culminating in final judgment.

The Epistle to the Hebrews reinforces the finality of Christ’s sacrifice:

“He has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.” (Hebrews 9:26)

The concept of repeated lives risks undermining the urgency and singularity of repentance, replacing definitive judgment with indefinite moral progression.


5. Patristic Refutation of Transmigration

Early Christian writers explicitly rejected reincarnation and related philosophical systems.

  • St. Justin Martyr argued that the soul does not pass into other bodies but awaits resurrection (First Apology).
  • St. Irenaeus affirmed bodily resurrection as essential to salvation history.
  • Tertullian emphasized personal identity continuity in resurrection, rejecting transmigration as incompatible with divine justice.

These Fathers consistently linked human identity, moral responsibility, and divine judgment within a single, unrepeatable life.


6. Psychological Interpretations of “Past-Life Memories”

Modern claims of reincarnation often appeal to reported “past-life memories,” especially in children or under hypnosis. However, contemporary psychology and neuroscience offer alternative explanations, including:

  • memory reconstruction
  • cryptomnesia (forgotten information resurfacing)
  • suggestion under hypnosis
  • confabulation under altered states of consciousness

From a Christian theological standpoint, such experiences are not considered evidence of transmigration but subjective phenomena requiring psychological rather than metaphysical interpretation.


7. Conclusion

Reincarnation, while philosophically and spiritually appealing in certain traditions, is incompatible with the core doctrines of Christianity. It conflicts with the biblical teaching of a single earthly life, undermines the finality of judgment, and contradicts the doctrine of bodily resurrection. Christian theology instead presents a unified vision of human existence grounded in creation, redemption in Christ, and resurrection into eternal communion with God.


NASA Blue Beam


Δεύτερον, προωθεί τη φθορά των σημερινών δημοκρατικών μορφών
πολιτικά συστήματα και οδηγεί τις κοινωνίες να αναζητούν εναλλακτικές μεθόδους πολιτικής ιδεολογίας. Φυσικά, η εναλλακτική λύση έχει ήδη προγραμματιστεί. Ονομάζεται νέα παγκόσμια τάξη και δεν θα έχει την ασφάλεια ή τα συμφέροντά σας στην καρδιά. Όπως είπε ο Τζορτζ Μπους: "Διαβάστε τα χείλη μου". Ο φόβος χρησιμοποιήθηκε πάντα από ισχυρή ελίτ για τον έλεγχο και την υποταγή των μαζών. Το παλιό μέτωπο, ο διαχωρισμός και η κατάκτηση παίρνουν το όριο σε όλο τον κόσμο για να εξασφαλίσουν ότι όλοι φοβούνται για την προσωπική τους ασφάλεια και να είναι ύποπτοι για όλους τους άλλους. Αυτό, επίσης, είναι έλεγχος του νου.

Για να προχωρήσουμε πιο πέρα ​​σε σχέση με τη νέα τεχνολογία που αποτελεί τη βάση του Έργου NASA Blue Beam, πρέπει να εξετάσουμε αυτή τη δήλωση του ψυχολόγου James V. McConnell που δημοσιεύθηκε σε ένα τεύχος του 1970 της Psychology Today. Είπε: «Έχει έρθει η μέρα που μπορούμε να συνδυάσουμε την αισθητηριακή στέρηση με την ύπνωση φαρμάκων και την έξυπνη χειραγώγηση της ανταμοιβής και της τιμωρίας για να αποκτήσουμε σχεδόν απόλυτο έλεγχο της συμπεριφοράς ενός ατόμου. Θα πρέπει τότε να επιτύχουμε ένα πολύ γρήγορο και πολύ αποτελεσματικό είδος θετικής πλύση εγκεφάλου που θα μας επέτρεπε να κάνουμε δραματικές αλλαγές στη συμπεριφορά και την προσωπικότητα ενός ατόμου.

Wednesday, July 1, 2026

 What I am reading to you now are the words of the holy Elder Galaktia.

“Oh, oh, light, light, light! The Holy Trinity. Something entirely different. In this light, angels are chanting. Joy, gladness, celebration. It is as if you are in a garden full of flowers. The poor damned souls see the joys of the righteous and become even more distressed. Those who go to hell in the next life see the righteous. But the righteous do not see the damned, so that they will not be saddened. There is no pain there, no sorrow, no sighing. Imagine a mother entering Paradise and seeing that one of her children has been condemned. How could her joy remain complete? You may ask, why does God allow the righteous to see something that causes grief? They see us while we are still alive, yet they see us without sorrow. Why? Because the greater part of their existence is immersed in the glory of God. When they see us doing something wrong, they do not become sad or distressed. They turn it into prayer. That is how we should act as well, Christina. Do you understand? Suppose my child does something that does not agree with the law of God. I feel sorrow. I grieve only for a little while, at the beginning, just enough for my pride to be humbled, realizing that perhaps I was not the best teacher for my child. Then I turn the rest into prayer. And say to the Holy Angel: ‘My holy Angel, take care of my John. I cannot manage it myself.’ Saint Porphyrios used to say this. ‘Do not keep talking to your children,’ he would say, ‘especially from adolescence onward. Do not speak to them excessively. Speak to God about your child.’ And listen to what he said next: ‘When you speak to God about your John, our God will send an angel to enlighten John toward what is good.’ Do you hear how Orthodox pedagogy works? The father, the mother, the priest, the bishop—all working together with the angels. We should bring the angels into our own lives and into the lives of our children. And it is not only about our children and ourselves. We Cypriots have a tendency toward excessive attachment to our children. Do you know that there are people who pray through the night for Greece, for Cyprus, for Russia, and for the Orthodox countries, that they may resist the new age, which is demonic?


We think that because we do not see the Saints, the Virgin Mary, the Angels, or our loved ones who have fallen asleep in the Lord, because we do not see them, we assume that they do not see us either.

A man asks, "How can I cope with the death of my dearest loved one?"

Death is not something that can truly be dealt with; it is something that surpasses every human capability.

Those who reach such spiritual heights as Elder Joseph the Hesychast, to whom the Virgin Mary said, "I will take you on my feast day," and who had not departed on the Feast of the Dormition, became troubled and wondered, "Why am I still here? Why am I still alive, since the Virgin Mary said she would take me? Why has she not taken me yet?" He was saddened because he had not died. We are saddened when we are about to die; he was saddened because he was still living.

For someone to reach such a state, there must first have been a Christian life, a life within the Church, with participation in the sacraments, with much prayer, with love, and with acts of charity.

When someone lives in this way, then he will not be distressed either by his own death or by the death of someone he loves. For the Christian knows that everything does not end here.

Unfortunately, we cannot understand this unless we live it ourselves. We think that because we do not see the Saints, the Virgin Mary, the Angels, and our loved ones who have departed, we assume that they do not see us. But they do see us.

This is a reality that those who live it and those who have lived it throughout these two thousand years know. Yes, they will grieve over the death of a loved one or over their own death, but only up to a certain point. Beyond that, they know that we shall meet again.

And this we know; we do not merely believe it.

We know it in countless ways, including because we have come into contact with people who departed years ago—people whom we may never have even met while they were alive—and yet they know us and communicate with us in many different ways.

This is a two-thousand-year history. Unless someone experiences it personally, they cannot accept it. It goes against reason. It is beyond reason, above reason. Yet upon this knowledge—not merely upon faith—that God is the God of Abraham, Isaac, and Jacob, a God of the living and not of the dead.

This means that Abraham, Isaac, Jacob, and each one of our departed loved ones are alive, since God is the God of the living.

Many people have come into contact with the other dimension and know this.

There are many for whom someone from that other dimension came into this world where we now live, spoke with them, and communicated with them, and so they know.

Either we go there and return, or they come here and then return to where they came from. What remains is knowledge.

And Christians, for two thousand years now, have known that death does not truly exist. Death is not real in the ultimate sense. What changes is the form and manner of our living. Now we live in this way. When we close our eyes here, we will open them somewhere else and live differently.

When the Saints appear and speak to us, it is not our imagination. It is not merely our own thoughts, because they also appear to others and speak to them about things we have asked about, revealing them to others. Therefore, it is a real communication; it is not fantasy.

But if someone has not experienced these things, he cannot accept them, because we have become trapped in rational thinking—in the logic that two plus two equals four.

That logic was overturned by the mystery that one and one and one do not make three, but one God does.

We must experience these things and come to know them.