Friday, November 7, 2008
Pros And Cons Of Human Organ
sensory input to the second part
5. And to mortify and appease the four natural passions, which are joy, hope, fear and pain, whose harmony and peace out these and other assets, total cure is what it is, and because of great merit and great virtues. 6. Always try to bend: not as easy, but the most difficult, not very tasty, but the most bland, not as tasty, but rather to what they get less pleasure, not what is rest, but to work, not what is comforting, but rather to grief, not as much, but at least, not as high and precious, but as low and despised, not what is wanting something, but do not want anything, do not go looking for the best of temporal things, but the worst, and want to enter in all nakedness and emptiness and poverty of Christ of all that is in the world.7. And these works of heart should embrace them and try to pave the will in them. For if the heart work very soon come to find in them great delight and comfort, working order and discretamente.8. What is that, well trained, well enough to enter the night of sense. But, for good measure, another way to say exercise that teaches us to mortify the lust of the flesh and the lust of the eyes and the pride of life, which are the things he says St. John (1 Jn. 2, 16 ) reign in the world, of which come all other apetitos.9. First, try to act in contempt and hope you all do (and this is against the lust of the flesh). The second, try to speak in their contempt and hope you all do (and this is against the lust of the eyes ). The third, try to think meanly of himself in his contempt and hope you all do (also against themselves, and this is against the pride of life) .10. In conclusion of these warnings and rules should be put here as the lines are written on the Ascent of Mount, which is the figure that is at the beginning of this book, which are to rise to the doctrine, which is the top of the union. 
5. And to mortify and appease the four natural passions, which are joy, hope, fear and pain, whose harmony and peace out these and other assets, total cure is what it is, and because of great merit and great virtues. 6. Always try to bend: not as easy, but the most difficult, not very tasty, but the most bland, not as tasty, but rather to what they get less pleasure, not what is rest, but to work, not what is comforting, but rather to grief, not as much, but at least, not as high and precious, but as low and despised, not what is wanting something, but do not want anything, do not go looking for the best of temporal things, but the worst, and want to enter in all nakedness and emptiness and poverty of Christ of all that is in the world.7. And these works of heart should embrace them and try to pave the will in them. For if the heart work very soon come to find in them great delight and comfort, working order and discretamente.8. What is that, well trained, well enough to enter the night of sense. But, for good measure, another way to say exercise that teaches us to mortify the lust of the flesh and the lust of the eyes and the pride of life, which are the things he says St. John (1 Jn. 2, 16 ) reign in the world, of which come all other apetitos.9. First, try to act in contempt and hope you all do (and this is against the lust of the flesh). The second, try to speak in their contempt and hope you all do (and this is against the lust of the eyes ). The third, try to think meanly of himself in his contempt and hope you all do (also against themselves, and this is against the pride of life) .10. In conclusion of these warnings and rules should be put here as the lines are written on the Ascent of Mount, which is the figure that is at the beginning of this book, which are to rise to the doctrine, which is the top of the union.
Monday, October 27, 2008
Any Side Effects For Razo D
night ESSENTIAL
First, bring a habitual desire to imitate Christ in all things, complying with his life, which must imitate in order to know and behave in all things as they had on. 4. Secondly, well to do this , any offer of a taste to it to the senses, as not purely for the honor and glory of God , renúncielo the gap and stay for the love of Jesus Christ, in this life which had no other taste, nor wanted, to do the will of his Father , which called the food and delicacy (John 4, 34). Pongo example: if you like offereth hearing things that do not matter for service and honor of God , nor want nor like want to hear. And if you give look like things will not help (to love) closer to God, not like the taste or look at such things . And if speaking anything else is offered, to do the same , and in every way, neither more nor less , as it MIGHT good excuse, because if you can not, just do not want like this, but these things happen for him. And so must try to leave then mortified, empty of that taste the senses, as in the dark . And with this care in brief draw a lot. 
First, bring a habitual desire to imitate Christ in all things, complying with his life, which must imitate in order to know and behave in all things as they had on. 4. Secondly, well to do this , any offer of a taste to it to the senses, as not purely for the honor and glory of God , renúncielo the gap and stay for the love of Jesus Christ, in this life which had no other taste, nor wanted, to do the will of his Father , which called the food and delicacy (John 4, 34). Pongo example: if you like offereth hearing things that do not matter for service and honor of God , nor want nor like want to hear. And if you give look like things will not help (to love) closer to God, not like the taste or look at such things . And if speaking anything else is offered, to do the same , and in every way, neither more nor less , as it MIGHT good excuse, because if you can not, just do not want like this, but these things happen for him. And so must try to leave then mortified, empty of that taste the senses, as in the dark . And with this care in brief draw a lot.
Tuesday, October 7, 2008
How To Take Off Camera Flash On E71
not coveting nothing, nothing and nothing fatigue upward push him down. It is the "spiritual night" connecting with God does not believe God
CHAPTER 13. That this is the way and manner that must have to enter this night of sense.
1. It remains now to give some advice to know and be able to enter this night of sense. To which is ordinarily know that the soul comes into this night of sense in two ways: one is active, the other passive. Active
is what the soul can do and do your part to enter into it, which we will now in the notices. Passive
is that the soul does nothing, but God works in it, and she has as a patient. Which treat in the fourth book, when habemos of dealing with beginners. And because there habemos, with divine favor, to give many warnings to beginners, as they usually have many imperfections in this way, not lengthen here to give me a lot, and it also is not peculiar to this place to give them, because of this only deals with the causes that this transition is called night, and what is this, and how its parts.
But it seems there was very short and not so good then do not give any remedy or notice to exercise appetite tonight, I wanted to put here so short that follows, and so will the end of each of these other two parties or causes of this night then by the Lord, I have to treat.
2. These ads are here to conquer the appetites, but are brief and few, I understand that they are so helpful and effective as a compendium, so that who really wanted to exercise them, you will not need any others, formerly these are hugging everyone.
3. First, bring a habitual desire to imitate Christ in all things, complying with his life, which must imitate in order to know and behave in all things as they had on.
4. Secondly, good to do this, any offer of a taste to it to the senses, and not purely to the honor and glory of God and stay empty renúncielo the sake of Jesus Christ, who in life had no other taste , nor wanted, to do the will of his Father, which called the food and delicacy (John 4, 34). Pongo
example, if you like to hear an offer of things that do not matter for the service and honor of God, neither like nor want to want to hear. And if you give look like things that do not help (to love) closer to God, not like the taste or look at such things. And if the talk was anything else he offer, do the same, and in every way, neither more nor less, as it MIGHT good excuse, because if you can not, just do not want to like it, but these things pass by.
And so must try to leave then mortified, empty of that please the senses, as in the dark. And with this soon draw much care.
5. And to mortify and appease the four natural passions, which are joy, hope, fear and pain, whose harmony and peace out these and other assets, total cure is what it is, and because of great merit and great virtues.
6. Always try to bend:
not as easy, but the most difficult;
not very tasty, but most tasteless;
not as tasty, but rather to what they get less pleasure;
not what that is rest, but you work;
not what is comfort, but rather to grief;
not most, but at least,
not as high and precious, but to as low and despised;
not what is wanting something, but not wanting anything
not go looking for the best of temporal things, but the worst, and want to enter into any detachment and emptiness and poverty by Christ everything in the world.
7. And these works of heart should embrace them and try to pave the will in them. For if the heart work very soon come to find in them great delight and comfort, working order and discreetly.
8. What is that, well trained, well enough to enter the night of sense. But, for good measure, another way to say exercise that teaches us to mortify the lust of the flesh and the lust of the eyes, and pride of life are the things he says St. John (1 Jn. 2, 16) reign in the world, which come all other appetites.
9. First, try to act in contempt and hope you all do (and this is against the lust of the flesh).
Secondly, try to speak in his contempt and hope you all do (and this is against the lust of the eyes).
The third, try to think meanly of himself in his contempt and hope you all do (also against themselves, and this is against the pride of life).
10. In conclusion of these warnings and rules should be put here as the lines are written on the Ascent of Mount, which is the figure that is at the beginning of this book, doctrine which are up to it, which is the top of the union. For although it is true that there speaks of the spiritual and interior, is also the spirit of imperfection as sensual and exterior, as can be seen in the two paths that are on the sides of the path of perfection. And so, as this sense, understand here, to wit, as sensual. Who, then, in the second half tonight, be understood as spiritual.
11. It reads:
To come to like all desire to have pleasure in coming into possession nada.Para all desire to possess something in nada.Para come to be everything, Desire to be something in nada.Para come to know everything, no want nada.Para come to know something about what they do not like you, you have to go where no gustas.Para come you do not know, you have to go where sabes.Para not come to what you do not have, you have to go where posees.Para not come to something you're not, you must go where they are.
12. NO WAY TO PREVENT THE ALL
When repair for something, stop throwing you to todo.Porque to come from all the todohas of refuse at all in todo.Y when they come at all to have, you have to have him with nothing querer.Porque, if you want anything at all, you are not pure in God your treasure.
13. In this nakedness the spirit finds its quietude and rest, because, not coveting nothing, nothing and nothing fatigue upward push him down, because it is in the center of its humility. Because when something greed, in that same fatigue.
1. It remains now to give some advice to know and be able to enter this night of sense. To which is ordinarily know that the soul comes into this night of sense in two ways: one is active, the other passive. Active
is what the soul can do and do your part to enter into it, which we will now in the notices. Passive
is that the soul does nothing, but God works in it, and she has as a patient. Which treat in the fourth book, when habemos of dealing with beginners. And because there habemos, with divine favor, to give many warnings to beginners, as they usually have many imperfections in this way, not lengthen here to give me a lot, and it also is not peculiar to this place to give them, because of this only deals with the causes that this transition is called night, and what is this, and how its parts.
But it seems there was very short and not so good then do not give any remedy or notice to exercise appetite tonight, I wanted to put here so short that follows, and so will the end of each of these other two parties or causes of this night then by the Lord, I have to treat.
2. These ads are here to conquer the appetites, but are brief and few, I understand that they are so helpful and effective as a compendium, so that who really wanted to exercise them, you will not need any others, formerly these are hugging everyone.
3. First, bring a habitual desire to imitate Christ in all things, complying with his life, which must imitate in order to know and behave in all things as they had on.
4. Secondly, good to do this, any offer of a taste to it to the senses, and not purely to the honor and glory of God and stay empty renúncielo the sake of Jesus Christ, who in life had no other taste , nor wanted, to do the will of his Father, which called the food and delicacy (John 4, 34). Pongo
example, if you like to hear an offer of things that do not matter for the service and honor of God, neither like nor want to want to hear. And if you give look like things that do not help (to love) closer to God, not like the taste or look at such things. And if the talk was anything else he offer, do the same, and in every way, neither more nor less, as it MIGHT good excuse, because if you can not, just do not want to like it, but these things pass by.
And so must try to leave then mortified, empty of that please the senses, as in the dark. And with this soon draw much care.
5. And to mortify and appease the four natural passions, which are joy, hope, fear and pain, whose harmony and peace out these and other assets, total cure is what it is, and because of great merit and great virtues.
6. Always try to bend:
not as easy, but the most difficult;
not very tasty, but most tasteless;
not as tasty, but rather to what they get less pleasure;
not what that is rest, but you work;
not what is comfort, but rather to grief;
not most, but at least,
not as high and precious, but to as low and despised;
not what is wanting something, but not wanting anything
not go looking for the best of temporal things, but the worst, and want to enter into any detachment and emptiness and poverty by Christ everything in the world.
7. And these works of heart should embrace them and try to pave the will in them. For if the heart work very soon come to find in them great delight and comfort, working order and discreetly.
8. What is that, well trained, well enough to enter the night of sense. But, for good measure, another way to say exercise that teaches us to mortify the lust of the flesh and the lust of the eyes, and pride of life are the things he says St. John (1 Jn. 2, 16) reign in the world, which come all other appetites.
9. First, try to act in contempt and hope you all do (and this is against the lust of the flesh).
Secondly, try to speak in his contempt and hope you all do (and this is against the lust of the eyes).
The third, try to think meanly of himself in his contempt and hope you all do (also against themselves, and this is against the pride of life).
10. In conclusion of these warnings and rules should be put here as the lines are written on the Ascent of Mount, which is the figure that is at the beginning of this book, doctrine which are up to it, which is the top of the union. For although it is true that there speaks of the spiritual and interior, is also the spirit of imperfection as sensual and exterior, as can be seen in the two paths that are on the sides of the path of perfection. And so, as this sense, understand here, to wit, as sensual. Who, then, in the second half tonight, be understood as spiritual.
11. It reads:
To come to like all desire to have pleasure in coming into possession nada.Para all desire to possess something in nada.Para come to be everything, Desire to be something in nada.Para come to know everything, no want nada.Para come to know something about what they do not like you, you have to go where no gustas.Para come you do not know, you have to go where sabes.Para not come to what you do not have, you have to go where posees.Para not come to something you're not, you must go where they are.
12. NO WAY TO PREVENT THE ALL
When repair for something, stop throwing you to todo.Porque to come from all the todohas of refuse at all in todo.Y when they come at all to have, you have to have him with nothing querer.Porque, if you want anything at all, you are not pure in God your treasure.
13. In this nakedness the spirit finds its quietude and rest, because, not coveting nothing, nothing and nothing fatigue upward push him down, because it is in the center of its humility. Because when something greed, in that same fatigue.
Wednesday, September 24, 2008
Example - Commercial Lease Offer Letter
muscles of man (Psalm 146)
Psalm 146 (Morning Prayer is prayed in the Fourth Thursday of week)
Praise the Lord that the music is good;
God deserves our praise harmony.
The Lord rebuilds Jerusalem, gathers the exiles of Israel;
He heals the brokenhearted, binds up their wounds.
Count the number of stars, each one calls her by name.
Our Lord is great and powerful, his wisdom is beyond measure.
The Lord sustains the humble, humble to the dust of the wicked.
Thanksgiving Sing to the Lord, blow the harp for our God
covering the sky with clouds, rain preparing to land;
makes grass grow on the mountains, for those who serve the man who gives his food
livestock, and the young ravens which cry.
not appreciate the vigor of the horses, does not consider muscle man
the Lord cherishes its faithful, who trust in his mercy. 
Psalm 146 (Morning Prayer is prayed in the Fourth Thursday of week)
Praise the Lord that the music is good;
God deserves our praise harmony.
The Lord rebuilds Jerusalem, gathers the exiles of Israel;
He heals the brokenhearted, binds up their wounds.
Count the number of stars, each one calls her by name.
Our Lord is great and powerful, his wisdom is beyond measure.
The Lord sustains the humble, humble to the dust of the wicked.
Thanksgiving Sing to the Lord, blow the harp for our God
covering the sky with clouds, rain preparing to land;
makes grass grow on the mountains, for those who serve the man who gives his food
livestock, and the young ravens which cry.
not appreciate the vigor of the horses, does not consider muscle man
the Lord cherishes its faithful, who trust in his mercy.
Thursday, September 18, 2008
How To Retighten Sew In
The only appetite agree that God exists in our hearts
God agrees not otherwise get in a dwelling. Where it reads in the first book of Kings (5, 2-4) that putting the Philistines the Ark of the Covenant in the temple where his idol, the idol every day dawning thrown on the floor and shattered. And only he agrees appetite and wants to see where he is, which is to keep the law of God perfectly and to carry the cross of Christ upon them. And so, it is said in the divine Scripture (Deut. 31, 26) that God sends to the ark where the manna was something else, but the book of the law and the rod of Moses, which means the Cross. For the soul that nothing else he intends to keep God's law perfectly and carrying the cross of Christ will be real ark, taking with it the true manna, that is God, when he comes to take itself this law and this rod perfectly with nothing at all (cf. No. 17, Heb. 9, 4). 
God agrees not otherwise get in a dwelling. Where it reads in the first book of Kings (5, 2-4) that putting the Philistines the Ark of the Covenant in the temple where his idol, the idol every day dawning thrown on the floor and shattered. And only he agrees appetite and wants to see where he is, which is to keep the law of God perfectly and to carry the cross of Christ upon them. And so, it is said in the divine Scripture (Deut. 31, 26) that God sends to the ark where the manna was something else, but the book of the law and the rod of Moses, which means the Cross. For the soul that nothing else he intends to keep God's law perfectly and carrying the cross of Christ will be real ark, taking with it the true manna, that is God, when he comes to take itself this law and this rod perfectly with nothing at all (cf. No. 17, Heb. 9, 4).
Tuesday, September 16, 2008
How To Store Homemade Jam
What is about the hunger that put all the creatures to fill that causes the spirit of God? ...
All the beauty of the creatures, compared with the infinite beauty of God is very ugly, as Solomon in Proverbs (31, 30) says: "Fallax gratia, et pulchritudo est vain "is deceitful and beauty is fleeting beauty. And so the soul who is fond of
beauty of any creature before God is very ugly, and therefore can not transform this ugly soul in the beauty that is God, because not enough ugliness to beauty.
All the grace and elegance of the creatures, compared with the grace of God, and unfortunately very high despondency; and, therefore, the soul that garment of grace and elegance of the creatures, is very unfortunate and tasteless before the eyes of God, and thus may not be capable of infinite grace and beauty, because it is far greatly unhappy what is infinitely gracious.
And all the goodness of the world's creatures, compared with the infinite goodness of God can be called evil. For nothing is good but God (Luke 18, 19), and therefore soul who puts his heart into the world's goods, is supremely evil God. And as evil can not comprehend the goodness, and this this soul can not unite with God, which is great kindness .
And all the pleasures and flavors of the will in all things in the world, compared with all the delights that is God, are extremely grief, torment and bitterness. And who put their heart in them is taken before God worthy of great sorrow, torment and bitterness. And can not come to embrace the joys of union with God, being worthy of sorrow and bitterness.
All the riches and glory of all creation, compared with the wealth that is God is great poverty and misery. And so the soul that loves him and has extremely poor and miserable before God, and therefore will not reach the wealth and glory, which is the state of transformation in God (because the extremely miserable and poor is far from what it is extremely rich and glorious).
( And in "Notices spiritual" we read: More indecency and impurity leads the soul to go to God if it carries with it the less appetite for anything in the world, if full of ugly and annoying all temptations and darkness can say ... )
appetites weary and fatigue the soul, they are like a restless and poor suckers happy, who are always asking their mother either, and never satisfied.
appetites weary and fatigue the soul, they are like a restless and poor suckers happy, who are always asking their mother either, and never satisfied.
appetite is like a fire that made wood, grows and then consuming it, necessarily must fail. And yet the appetite is poor condition in this part because the fire, finishing wood, descreces, descreces no more appetite in that which is increased when it became for work ...
Because this is the property of having appetites, always unhappy and tasteless as the hungry. For what is about the hunger that put all the creatures with the glut that causes the spirit of God? ...
Paint Colour With Travertine
"Tenebrae eum non comprehenderunt"
For a soul reaches the state of perfection, ordinarily must first pass through two main ways of nights, call the spiritual purgation or purification of the soul, and here we call nights, for the soul, and in one as in the other, and night walks in the dark .
The first night or purgation is of the sensitive part of the soul. And the second is from the spiritual.
The reason why it is necessary for the soul to attain to Divine union with God, pass this dark night of mortification of the appetites and the denial of taste in all things, is because all the conditions you have in front creatures are God's pure darkness, of which the soul being dressed, has no capacity to be enlightened and possessed of pure and simple light of God, unless he first discards self because they can not agree on the light and darkness, because, as St. John (1, 5): "Tenebrae eum non comprehenderunt" , ie: The darkness could not receive light. 
For a soul reaches the state of perfection, ordinarily must first pass through two main ways of nights, call the spiritual purgation or purification of the soul, and here we call nights, for the soul, and in one as in the other, and night walks in the dark .
The first night or purgation is of the sensitive part of the soul. And the second is from the spiritual.
The reason why it is necessary for the soul to attain to Divine union with God, pass this dark night of mortification of the appetites and the denial of taste in all things, is because all the conditions you have in front creatures are God's pure darkness, of which the soul being dressed, has no capacity to be enlightened and possessed of pure and simple light of God, unless he first discards self because they can not agree on the light and darkness, because, as St. John (1, 5): "Tenebrae eum non comprehenderunt" , ie: The darkness could not receive light.
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