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  2. The 141st Article Of desire, joy, and sadness. For desire, it is evident that when it proceeds from a true knowledge, it cannot be evil, provided it be not immoderate, and that this knowledge regulate it. It is evident also, that joy cannot choose but be good, nor sadness but be evil, in respect of the soul: because in the last consist all the inconveniences that the soul receives by evil, and in the first all the enjoyment of good belonging to her. So that, if we had no bodies, I dare say, we could not give ourselves up too much to love, and joy, nor too much shun hatred, and sadness. But the corporeal motions that accompany them, may be all hurtful to the health, when they are very violent, and on the other side useful when they are but moderate. The 142nd Article Of joy and love, compared with sadness and hatred. Furthermore, since hatred and sadness ought to be rejected by the soul, even then when they proceed from a true knowledge, much more ought they to be when they come from any false opinion. But it may be doubted whether love and joy are good or no, when they likewise are ill grounded. And me thinks, if it be only considered what they are precisely in themselves, in respect of the soul, it may be said that although the joy be less solid and the love less advantageous than when they have a better foundation, they are at the worst to be preferred before sadness and hatred as ill grounded, so that in the occurrences of life, where we cannot avoid the hazard of being deceived, we do always best to lean to those passions which tend towards good than those which have relation to evil, although it be to shun it. Nay, sometimes a false joy is better than a sadness from a true cause. But I dare not say the same of love, in relation to hatred, for when hatred is just, it removes us not from anything but the subject which contains the evil from which it is good to be separated. Whereas unjust love joins us to hurtful things, or at least to such as desire not to be so much considered by us as they are, which devours and abases us. The 143rd Article Of the same passions as they relate to desire. And it must be exactly noted that what I now speak of these four passions takes place only when they are considered precisely in themselves, and incline us not to any action. For seeing they excite desire in us, by whose interposition they regulate our manners, it is certain that all those that come from a wrong cause may hurt, and on the other side, those that come of a just cause may be useful. And further, that when they are both equally ill grounded, joy is commonly more hurtful than sadness, because this, enduing a man with reserve and wariness, does in some sort incline him to prudence, whereas the other render those who give themselves up thereunto inconsiderate and rash. MATTHEW 7 7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 20 7:16 You will recognize them by their fruit. Grapes are not gathered 21 from thorns or figs from thistles, are they? 22 7:17 In the same way, every good tree bears good fruit, but the bad 23 tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 7:19 Every tree that does not bear good fruit is cut down and thrown into the fire. 7:20 So then, you will recognize them by their fruit. ROMANS 12 12:17 Do not repay anyone evil for evil; consider what is good before all people. 12 12:18 If possible, so far as it depends on you, live peaceably with all people. 13 12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, 14 for it is written, “Vengeance is mine, I will repay,” 15 says the Lord. 12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. 16 12:21 Do not be overcome by evil, but overcome evil with good. 1 PETER 3 3:9 Do not return evil for evil or insult for insult, but instead bless 14 others 15 because you were called to inherit a blessing. 3:10 For the one who wants to love life and see good days must keep 16 his tongue from evil and his lips from uttering deceit. 3:11 And he must turn away from evil and do good; he must seek peace and pursue it. 3:12 For the eyes of the Lord are 17 upon the righteous and his ears are open to their prayer. But the Lord’s face is against those who do evil. 18 3:13 For 19 who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer 20 for doing what is right, 21 you are blessed. But do not be terrified of them 22 or be shaken. 23 3:15 But set Christ 24 apart 25 as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 26 3:16 Yet do it with courtesy and respect, 27 keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 28 3:17 For it is better to suffer for doing good, if God wills it, 29 than for doing evil.
  3. Actual reality?????

    Ever since the dawn of mankind, we have sought to understand nature and our place in it. In this quest for the purpose of life many people have turned to religion. Most religions are based on books claimed by their followers to be divinely inspired, without any proof. Islam is different because it is based upon reason and proof. There are clear signs that the book of Islam, the Quran, is the word of God and we have many reasons to support this claim: · There are scientific and historical facts found in the Quran which were unknown to the people at the time, and have only been discovered recently by contemporary science. · The Quran is in a unique style of language that cannot be replicated, this is known as the ‘Inimitability of the Quran.’ · There are prophecies made in the Quran and by the Prophet Muhammad, may the mercy and blessings of God be upon him, which have come to be pass. the scientific facts that are found in the Quran, centuries before they were ‘discovered’ in contemporary science. It is important to note that the Quran is not a book of science but a book of ‘signs’. These signs are there for people to recognise God’s existence and affirm His revelation. As we know, science sometimes takes a ‘U-turn’ where what once scientifically correct is false a few years later. In this article only established scientific facts are considered, not just theories or hypothesis. Scientific Facts in the Quran The Quran was revealed to the Prophet Muhammad in the 7th century. Science at the time was primitive, there were no telescopes, microscopes or anything even close to the technology we have today. People believed that the sun orbited the earth and that the sky was held up by big pillars at the corners of a flat earth. Within this backdrop the Quran was revealed, and it contains many scientific facts on topics ranging from astronomy to biology, geology to sociology. Some people may claim that the Quran was changed as new scientific facts were discovered but this cannot be the case because it is a historically documented fact that the Quran is preserved in its original language[1]. The Quran was written down and memorised by people during the lifetime of the Prophet Muhammad. One of the copies of the Quran which was written a few years after the death of the Prophet Muhammad is preserved in a museum in Uzbekistan. This copy is over 1400 years old and is exactly the same as the Arabic Quran that we have today[2]. Dr. Maurice Bucaille's Book: " The Bible The Qur'an and Science " https://www.youtube.com/watch?v=crkq8HVvdm8 https://www.youtube.com/watch?v=ECpycTeRVtI https://www.youtube.com/watch?v=epkgpiiTXcI
  4. The 138th Article Of their faults, and the means to correct them. But, though this use of the passions be the most natural they can have, and all irrational creatures regulate their life only by corporeal motions resembling those which in us use to follow them, and whereunto they incite our soul to consent, yet it is not always good, seeing there are many things hurtful to the body, which at first cause not any sadness, nor yet confer joy and others beneficial to it, though at first they be incommodious. And besides, they most commonly make the evils and goods they represent to us, seem much greater and weightier than they are. So that they incite us to seek after the one, and avoid the other with more vehemence and anxiety than is convenient: as we see beasts are often entrapped by baits, and to shun little evils they precipitate themselves into greater. Wherefore, we ought to make use of our experience and reason to distinguish good from evil, and know their just value, that we may not take one for the other, nor addict ourselves to anything excessively. The 139th Article Of the use of the same passions, as they relate to the soul; and first of love. This were sufficient, if we had only a body, or if that were our better part. But seeing it is the least, we ought chiefly to consider the passions as they relate to the soul, in respect whereof love and hatred proceed from knowledge, and precede joy and sadness, except when these two last hold the place of knowledge whereof those are sorts; and when this knowledge is true, that is, when the things it inclines us to love, are truly good, and those it inclines us to hate are truly evil, then love is incomparably better than hatred, nor can it be too great, or fail to produce joy. I say, this love is extraordinar[ily] good; because joining true goods to us, it makes us so much the more perfect. I say also, that it cannot be too great, for what the most excessive can do, is but to join us so absolutely to those goods that we put distinction between the love we bear to that, and ourselves, which, I believe, cannot be evil. And it is necessarily followed by joy because it represents what we love, as a good belonging to us. The 140th Article Of hatred. Hatred, on the contrary, cannot be so small but it hurts, and it is never without sadness. I say it cannot be too small because we are not incited by hatred to any action, but what we may be by love of the good contrary to it; at least, when this good and evil are enough understood. For I confess that the hatred of evil which is not manifested but by pain, is necessary in respect of the body. But I speak here of that which proceeds from a more clear knowledge, and I attribute it only to the soul. I say also, that it is never without sadness, because evil being but a privation, it cannot be conceived without some real subject wherein it is, and there is nothing real but has some goodness in it, so that the hatred which make us refrain from evil, does also make us refrain from the good whereunto it is annexed; and the privation of this good, being represented to our soul as a defect in her, excites sadness. For example, the hatred which makes us refrain from the evil manners of anyone, does by the same means, make us refrain from his conversation, wherein we might otherwise find some good, which we are vexed to be deprived of. And so in all other kinds of hatred some subject of sadness may be observed. 1 JOHN 3 3:18 Little children, let us not love with word or with tongue but in deed and truth. 64 3:19 And by this 65 we will know that we are of the truth and will convince 66 our conscience 67 in his presence, 68 3:20 that 69 if our conscience condemns 70 us, that 71 God is greater than our conscience and knows all things. 3:21 Dear friends, if our conscience does not condemn us, we have confidence in the presence of God, 3:22 and 72 whatever we ask we receive from him, because 73 we keep his commandments and do the things that are pleasing to him. 3:23 Now 74 this is his commandment: 75 that we believe in the name of his Son Jesus Christ and love one another, just as he gave 76 us the commandment. 3:24 And the person who keeps his commandments resides 77 in God, 78 and God 79 in him. Now by this 80 we know that God 81 resides in us: by the Spirit he has given us. PROVERBS 15 15:11 Death and Destruction 30 are before the Lord – how much more 31 the hearts of humans! 32 15:12 The scorner does not love 33 one who corrects him; 34 he will not go to 35 the wise. 15:13 A joyful heart 36 makes the face cheerful, 37 but by a painful heart the spirit is broken. 15:14 The discerning heart seeks knowledge, but the mouth of fools feeds on folly. 38 15:15 All the days 39 of the afflicted 40 are bad, 41 but one with 42 a cheerful heart has a continual feast. 43 15:16 Better 44 is little with the fear of the Lord than great wealth and turmoil 45 with it. 46 15:17 Better a meal of vegetables where there is love 47 than a fattened ox where there is hatred. 48 15:18 A quick-tempered person 49 stirs up dissension, but one who is slow to anger 50 calms 51 a quarrel. 52 15:19 The way of the sluggard is like a hedge of thorns, 53 but the path of the upright is like 54 a highway. 55 15:20 A wise child 56 brings joy to his father, but a foolish person 57 despises 58 his mother. 15:21 Folly is a joy to one who lacks sense, 59 but one who has understanding 60 follows an upright course. 61 LUKE 6 6:27 “But I say to you who are listening: Love your enemies, 91 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 92 you. 6:29 To the person who strikes you on the cheek, 93 offer the other as well, 94 and from the person who takes away your coat, 95 do not withhold your tunic 96 either. 97 6:30 Give to everyone who asks you, 98 and do not ask for your possessions 99 back 100 from the person who takes them away. 6:31 Treat others 101 in the same way that you would want them to treat you. 102 6:32 “If 103 you love those who love you, what credit is that to you? For even sinners 104 love those who love them. 105 6:33 And 106 if you do good to those who do good to you, what credit is that to you? Even 107 sinners 108 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 109 what credit is that to you? Even sinners 110 lend to sinners, so that they may be repaid in full. 111 6:35 But love your enemies, and do good, and lend, expecting nothing back. 112 Then 113 your reward will be great, and you will be sons 114 of the Most High, 115 because he is kind to ungrateful and evil people. 116 6:36 Be merciful, 117 just as your Father is merciful. HEBREWS 12 12:11 Now all discipline seems painful at the time, not joyful. 14 But later it produces the fruit of peace and righteousness 15 for those trained by it. 12:12 Therefore, strengthen 16 your listless hands and your weak knees, 17 12:13 and make straight paths for your feet, 18 so that what is lame may not be put out of joint but be healed.
  5. The 120th Article How it is caused by love and by desire. And the passion which most commonly causes this effect is love joined to the desire of a thing, the acquisition whereof is not imagined possible for the present time for love so busies the soul in considering the object beloved that it employs all the spirits which are in the brain to represent the image of it to her, and stops all the motions of the kernel not subservient to this purpose. And it is to be noted concerning desire that the property which I have attributed to it, of rendering the body more active, agrees not to it, but when a man imagines the object desired to be such, that he may from that very time do something which may serve to acquire it. For if, on the other side, he imagines it is impossible for him at that time to do anything that may conduce thereunto, all the agitation of desire remains in the brain, not at all passing into the nerves; and being wholly employed in fortifying the idea of the object desired there, leaves the rest of the body languishing. The 121st Article That it may also be caused by other passions. It is true that hatred, sadness, yes, and joy too, may cause some kind of languishing too when they are very violent: because they wholly busy the soul in considering their objects, chiefly when the desire of a thing, to the acquisition whereof a man cannot contribute anything for the present, is joined with them. But because he fixes more on the consideration of the objects which he has joined in will to himself than those which he has separated, or any else; and because languishing depends not on a surprise but requires some time to be formed, it is more frequently found in love than any other passion. The 136th Article From whence proceed the passions which are peculiar to certain men. Furthermore, that I may here in few words supply all that may be added hereunto concerning the several effects or causes of the passions, I am content to repeat the principle, whereon all that I have written of them is grounded: to wit, that there is such a tie betwixt our soul and body that when we once have joined any corporeal action with any thought, one of them never presents itself to us without the other; and that they are not always the same actions which are joined to the same thoughts. For this is sufficient to give a reason of all that any man can observe peculiar, either in himself or others, concerning this matter, which has not been here explained. And for example, it is easy to conceive that the strange aversions of some, who cannot endure the smell of roses, the sight of a cat, or the like, come only from hence; that when they were but newly alive they were displeased with some such like objects, or else had a fellow feeling of their mother's resentment, who was so distasteful when she was with child. For it is certain there is an affinity between the motions of the mother and the child in her womb, so that whatsoever is displeasing to one, offends the other. And the smell of roses may have caused some great head-ache in the child, when it was in the cradle; or a cat may have frightened it, and none took notice of it, nor the child so much as remembered it; though the idea of that aversion he then had to roses, or a cat, remain imprinted in his brain to his life's end. The 137th Article Of the use of the five precedent passions as they relate to the body. Now the definitions of love, hatred, desire, joy, and sadness are laid down, and the corporeal motions that cause them or accompany them treated of, we have no further to do, but consider the use of them. Concerning which, it is to be observed, that according to the institution of nature they all relate to the body, and are not given to the soul, but as joined to it. So that their natural use is to incite the soul to consent and contribute to the actions, which may be useful to conserve the body, or make it in some kind more perfect. And in this sense sadness and joy are the two first that are set on work, for the soul is immediately warned of those things that are hurtful to the body by the feeling of pain, which first of all produces the passion of sadness in her, then hatred of that which causes this pain, and in the third place the desire to be rid of it. As also, the soul is not immediately advertised of things beneficial to the body, but by some kind of tickling which exciting the passion of joy in her, breeds afterwards love of that she believes to be the cause of it, and at last desire to acquire that which may either cause this joy to continue in her, or to enjoy after it, another like it; which shows that they are all five very useful in behalf of the body. And indeed, that sadness is in some sort superior to, and more necessary than joy, and hate than love. Because it is of more moment to repel things noxious and destructive, than to acquire such as add some kind of perfection, without which it is possible to subsist. JOB 35 35:2 “Do you think this to be 2 just: when 3 you say, ‘My right before God.’ 4 35:3 But you say, ‘What will it profit you,’ 5 and, ‘What do I gain by not sinning?’ 6 35:4 I 7 will reply to you, 8 and to your friends with you. 35:5 Gaze at the heavens and see; consider the clouds, which are higher than you! 9 35:6 If you sin, how does it affect God? 10 If your transgressions are many, what does it do to him? 11 35:7 If you are righteous, what do you give to God, or what does he receive from your hand? 35:8 Your wickedness affects only 12 a person like yourself, and your righteousness only other people. 13 35:9 “People 14 cry out because of the excess of oppression; 15 they cry out for help because of the power 16 of the mighty. 17 35:10 But no one says, ‘Where is God, my Creator, who gives songs in the night, 18 35:11 who teaches us 19 more than 20 the wild animals of the earth, and makes us wiser than the birds of the sky?’ 35:12 Then 21 they cry out – but he does not answer – because of the arrogance of the wicked. 35:13 Surely it is an empty cry 22 – God does not hear it; the Almighty does not take notice of it. 35:14 How much less, then, when you say that you do not perceive him, that the case is before him and you are waiting for him! 23 35:15 And further, 24 when you say that his anger does not punish, 25 and that he does not know transgression! 26 35:16 So Job opens his mouth to no purpose; 27 without knowledge he multiplies words.” COLOSSIANS 3 3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, 9 kindness, humility, gentleness, and patience, 3:13 bearing with one another and forgiving 10 one another, if someone happens to have 11 a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. 12 3:14 And to all these 13 virtues 14 add 15 love, which is the perfect bond. 16 3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body 17 to this peace), and be thankful. 3:16 Let the word of Christ 18 dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace 19 in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. HEBREWS 8 “Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah. 8:9 “It will not be like the covenant 18 that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord. 8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put 19 my laws in their minds 20 and I will inscribe them on their hearts. And I will be their God and they will be my people. 21 8:11 “And there will be no need at all 22 for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. 23 8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” 24 8:13 When he speaks of a new covenant, 25 he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. 2 PETER 3 3:14 Therefore, dear friends, since you are waiting for 48 these things, strive to be found 49 at peace, without spot or blemish, when you come into his presence. 50 3:15 And regard the patience of our Lord as salvation, 51 just as also our dear brother Paul 52 wrote to you, 53 according to the wisdom given to him, 3:16 speaking of these things in all his letters. 54 Some things in these letters 55 are hard to understand, things 56 the ignorant and unstable twist 57 to their own destruction, as they also do to the rest of the scriptures. 58 3:17 Therefore, dear friends, since you have been forewarned, 59 be on your guard that you do not get led astray by the error of these unprincipled men 60 and fall from your firm grasp on the truth. 61 3:18 But grow in the grace and knowledge 62 of our Lord and Savior Jesus Christ. To him be the honor both now and on 63 that eternal day. 64
  6. The 94th Article How the passions are excited by goods and evils which only respect the body; and wherein consists tickling and pain. So, when a man is in sound health, and the weather is fairer than ordinary, he feels a lightsomeness in himself, which proceeds not from any function of the understanding, but only from the impressions which the motion of the spirits makes in the brain. And he feels himself sad likewise, when his body is indisposed, although he know not that it is. Thus, the tickling of the senses is so closely followed by joy, and pain by sadness, that most men cannot distinguish them, yet, they differ so far, that a man may sometimes suffer pains with joy, and receive ticklings that displease. But the cause why joy commonly follows tickling is because all that is called tickling, or a pleasing touch, consists in this, that the objects of the senses excite some motions in the nerves, which would be apt to hurt them if they had not strength enough to resist it or the body were not well disposed, which makes an impression in the brain, which being instituted by nature, to signify this good disposition, and this strength, represents it to the soul as a good belonging to her, seeing she is united to the body, and so excites joy in her. The cause is almost the same why a man naturally takes delight to feel himself moved to all sorts of passions, yea, even sadness, and hatred, when these passions are caused only by strange adventures, which he sees personated on a stage, or by such like occasion, which not being capable to trouble us any way, seem to tickle the soul by touching it. And the reason why pain usually produces sadness is because that feeling which is called pain proceeds always from some action, so violent that it offends the nerves. So that being instituted by nature to signify to the soul the damage the body receives by this action, and its weakness in not being able to resist it, it represents each of them to him, as evils always displeasing, unless then when they cause some good things, which she esteems of more than them. The 95th Article How they may also be excited by goods and evils which the soul observes not, though they belong to her, as the delight a man takes to run into a danger, or remember an evil past. So the delight which oft-times young men take to undertake difficult things, and expose themselves to great perils, though they do not so much as look for any profit or honour thereby, comes from hence: the conceit they have that they undertake a difficult thing makes an impression in the brain, which being joined to that which they may make, if they thought it a good thing to be courageous, fortunate, active, or strong enough to dare to hazard so far, is the reason that they take delight in it. And the content which old men take, when they remember the miseries they suffered, proceeds from hence: they imagine to themselves it is a good thing that they could subsist in spite of them. The 107th Article What is the cause of these motions in love. And I deduce the reason of all this from what has formerly been said, that there is such a tie betwixt our soul and body that when we have joined any corporeal action with any thought, one of them never presents itself to us afterwards, without the other. As may be seen in such who with much aversion, when they have been sick, have taken some drink. They can neither eat nor drink afterwards but they have the same aversion. Nay further, they cannot think of their aversion to medicines, but the very same taste comes into their thought. For methinks the first passions our soul admitted when she was first joined to our body came from hence, that sometimes the blood, or some other juice which got into the heart, was an alimony more convenient than ordinary to maintain heat there, which is the principle of life. This caused the soul to join in will to this alimony, that is, to love it. And at the same time the spirits trickled from the brain into the muscles, which might press or agitate the parts from whence it came to the heart, that they might send more of it thither. And these parts were the stomach, and entrails, whose agitation augments the appetite, or else the liver, and lungs which the muscles of the diaphragm may press. Wherefore the same motion of the spirits ever since accompanies the passion of love. The 109th Article In joy. It has also come to pass at the beginning of our life, that the blood contained in the veins was an alimony sufficiently convenient to maintain the heat of the heart, and they contained so great an abundance of it, that there was no need to exhaust nutriment elsewhere. This has excited in the soul the passion of joy. And at the same time has caused the orifices of the heart to be more open than ordinary; and that the spirits trickling abundantly from the brain, not only into the nerves which serve to open theses orifices, but also universally into all the rest which drive the blood of the veins to the heart, hinder any from coming afresh from the liver, spleen, entrails, and stomach. Wherefore these very same motions accompany joy. The 110th Article In sadness. Sometimes, on the contrary, it has happened that the body has wanted nutriment, and this has made the soul feel her first sadness, at least that which has not been joined with hatred. This very thing has also caused the orifices of the heart to be contracted because they received but little blood. And, that a good quantity of this blood came from the spleen, by reason that is as the last reserve which serves to supply the heart, when there comes none to it from any where else. Wherefore the same motion of the spirits and nerves, which so serve to contract the orifices of the heart, and to convey the blood thither from the spleen, always accompany sadness. The 111th Article In desire. Lastly, all the original desires which the soul might have when it was newly joined to the body, were to admit things convenient for her and repel hurtful. And it was for the same purpose, that, from that instant, the spirits began to move all the muscles, and all the organs of the senses, in all manners that they could move. Which is the reason that now, when the soul desires anything, the whole body becomes more active and disposed to move than usually without it, and then it falls out, on the other side that the body is so disposed, then are the desires of the soul more strong and vehement. The 115th Article How joy causes blushing. So joy renders the color livelier, and more vermilion, because by opening the sluices of the heart, it makes the blood flow quicker in all the veins, and becoming hotter, and more subtle, it moderately raises up all parts of the face, which makes the aspect of it more smiling and brisk. The 118th Article Of tremblings. Tremblings have two several causes: one is, that there come sometimes too few spirits from the brain into the nerves; the other, that there come sometimes too many, so that the little passages of the muscles cannot be duly shut, which as has been said in the eleventh Article, ought to be shut to determine the motion of the members. The chief cause of it appears to be in sadness and fearfulness; as also when a man shakes with cold. For these passions, as well as the cold of the air, may so thicken the blood that it may not furnish the brain with spirits enough to send any into the nerves. The other cause appears often in those who ardently desire anything, and in those who are moved with wrath, as also in these who are drunk, for these two passions, as well as wine, sometimes make so many spirits go into the brain that they cannot regularly be conveyed from thence into the muscles. The 119th Article Of languishing. Languishing is a disposition to ease one's self, and be without motion, which is felt in all the members. It comes as trembling because there are not spirits enough in the nerves, but in a different manner, for the cause of trembling is that there are not enough in the brain to obey the determinations of the kernel when that drives them to any muscle. Whereas languishing proceeds from hence, that the kernel does not determine them to go to some muscles rather [than] others. PROVERBS 8 8:4 “To you, O people, 6 I call out, and my voice calls 7 to all mankind. 8 8:5 You who are naive, discern 9 wisdom! And you fools, understand discernment! 10 8:6 Listen, for I will speak excellent things, 11 and my lips will utter 12 what is right. 8:7 For my mouth 13 speaks truth, 14 and my lips 15 hate wickedness. 16 8:8 All the words of my mouth are righteous; 17 there is nothing in them twisted 18 or crooked. 8:9 All of them are clear 19 to the discerning and upright to those who find knowledge. 8:10 Receive my instruction 20 rather than 21 silver, and knowledge rather than choice gold. 8:11 For wisdom is better than rubies, and desirable things cannot be compared 22 to her. 8:12 “I, wisdom, live with prudence, 23 and I find 24 knowledge and discretion. 8:13 The fear of the Lord is to hate 25 evil; I hate arrogant pride 26 and the evil way and perverse utterances. 27 8:14 Counsel and sound wisdom belong to me; 28 I possess understanding and might. LUKE 10 10:38 Now as they went on their way, Jesus 128 entered a certain village where a woman named Martha welcomed him as a guest. 129 10:39 She 130 had a sister named Mary, who sat 131 at the Lord’s feet 132 and listened to what he said. 10:40 But Martha was distracted 133 with all the preparations she had to make, 134 so 135 she came up to him and said, “Lord, don’t you care 136 that my sister has left me to do all the work 137 alone? Tell 138 her to help me.” 10:41 But the Lord 139 answered her, 140 “Martha, Martha, 141 you are worried and troubled 142 about many things, 10:42 but one thing 143 is needed. Mary has chosen the best 144 part; it will not be taken away from her.” LUKE 11 11:33 “No one after lighting a lamp puts it in a hidden place 104 or under a basket, 105 but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, 106 your whole body is full of light, but when it is diseased, 107 your body is full of darkness. 11:35 Therefore see to it 108 that the light in you 109 is not darkness. 11:36 If 110 then 111 your whole body is full of light, with no part in the dark, 112 it will be as full of light as when the light of a lamp shines on you.” LUKE 12 12:22 Then 52 Jesus 53 said to his 54 disciples, “Therefore I tell you, do not worry 55 about your 56 life, what you will eat, or about your 57 body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 58 They do not sow or reap, they have no storeroom or barn, yet God feeds 59 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 60 can add an hour to his life? 61 12:26 So if 62 you cannot do such a very little thing as this, why do you worry about 63 the rest? 12:27 Consider how the flowers 64 grow; they do not work 65 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 66 this is how God clothes the wild grass, 67 which is here 68 today and tomorrow is tossed into the fire to heat the oven, 69 how much more 70 will he clothe you, you people of little faith! 12:29 So 71 do not be overly concerned about 72 what you will eat and what you will drink, and do not worry about such things. 73 12:30 For all the nations of the world pursue 74 these things, and your Father knows that you need them. 12:31 Instead, pursue 75 his 76 kingdom, 77 and these things will be given to you as well. 12:32 “Do not be afraid, little flock, for your Father is well pleased 78 to give you the kingdom. 12:33 Sell your possessions 79 and give to the poor. 80 Provide yourselves purses that do not wear out – a treasure in heaven 81 that never decreases, 82 where no thief approaches and no moth 83 destroys. 12:34 For where your treasure 84 is, there your heart will be also. ROMANS 6 7:4 So, my brothers and sisters, 7 you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. 8 7:5 For when we were in the flesh, 9 the sinful desires, 10 aroused by the law, were active in the members of our body 11 to bear fruit for death. 7:6 But now we have been released from the law, because we have died 12 to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. 13 COLOSSIANS 2 3:5 So put to death whatever in your nature belongs to the earth: 2 sexual immorality, impurity, shameful passion, 3 evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. 4 3:7 You also lived your lives 5 in this way at one time, when you used to live among them. 3:8 But now, put off all such things 6 as anger, rage, malice, slander, abusive language from your mouth.
  7. Earlier
  8. Actual reality?????

    For a long time it was thought that the sense of feeling and pain was dependent on the brain. However it has been discovered that there are pain receptors present in the skin[. Without these pain receptors, a person would not be able to feel pain. Consider the following verse on pain: “We shall send those who reject Our revelations to the (Hell) Fire. When their skins have been burned away, We shall replace them with new ones so that they may continue to feel the pain: God is Almighty, All-Wise.” (Quran 4:56) God tells the people who reject his message that when they are in Hell and their skins are burnt off (so they can’t feel any pain), he will give them new skins so that they continue to feel the pain. The Quran makes it clear that pain is dependent upon on the skin. The discovery of pain receptors in the skin is a fairly recent discovery for Biology. Hellfire-Punishment ,Human skin, Modern Science in Quran :Dr Zakir Naik explains https://www.youtube.com/watch?v=WjKffO9607I Islam and Modern Science - Human Aspect - Skin & Sensation - Part 2 of 5 https://www.youtube.com/watch?v=25rLezuvzNE لماذا يعاقبنا الله وقد كتب في القدر اننا سنذنب!؟ - ذاكر نايك Zakir Naik https://www.youtube.com/watch?v=dSHRmwMBjLQ يابانية تسأل : ما الحكمة من خلق الجنس البشري ؟ ذاكر نايك Dr Zakir Naik https://www.youtube.com/watch?v=RaeOwSdYu-g
  9. Actual reality?????

    .......................................................................... 13. Rasulullah (SallallahuAlaihiWasallam) was going to Eid Salah, while going to Eid Salah, All the Sahabah were walking and they were all saying the Takbeer. "Allahu Akbar, Allahu Akbar". And the streets of Medina Munawara were echoing in "Allahu Akbar". Everyone was excited and dressed nicely and everyone had their perfume on. Rasulullah (SallallahuAlaihiWasallam) while walking to the Eid Salah he sees this young child sitting on the side, And this young child has his face buried on his hand and he's crying away. Rasulullah (Sallallahu AlaihiWasallam) stopped and told the companions" You guys continue, I'm coming". He went to the child, he sat next to him on the side of the street, And he patted him on the back and he said " Young child why are you crying?" So the young child says that" Today is the day of Eid...And all the young children are holding their fathers hand and their going for their Eid Salah. My father was Matyred on the battle of Uhad, I have no father, theirs no fathers hand I can hold". And he sat there crying on the side of the street. And he said "Leave me alone, let me sit here and cry while the rest of the world enjoys itself". Rasulullah (Sallallahu AlaihiWasallam) Said to this child "If you are crying, Muhammad will also not celebrate the day of Eid". Rasulullah (SallallahuAlaihiWasallam) held the child's hand and he said while all the children are holding the hands of their fathers you will hold the hands of Muhammad (SallallahuAlaihiWasallam). And from today onwards you will never say you do not have a father. From today onwards Muhammed is your father and Aisha (May Allah be pleased with her) is your mother. And Rasulullah (SallallahuAlaihiWasallam) walked with the child all the way up to the Eid Salaah and when Rasulullah (SallallahuAlaihiWasallam) was giving the Khutbah, He had this child sit on his thigh (in one narration he had the child sit on his shoulders). This is the Mercy of Rasulullah (SallallahuAlaihiWasallam) لماذا استغرق الله 6 ايام لخلق الكون وهو يستطيع خلق اي شئ فوراً ؟ ذاكر نايك Dr Zakir Naik https://www.youtube.com/watch?v=WGI61bcvEc4 هل استنساخ الكائنات الحية يجعل الانسان مساوياً لله؟ - ذاكر نايك Zakir Naik https://www.youtube.com/watch?v=SAL1FxsNZw0
  10. The 90th Article What is that arising from liking. On the contrary, liking is peculiarly instituted by nature to represent the enjoyment of what is liked, as the greatest good belonging to man, which causes a man very earnestly to desire this enjoyment. It is true, there are several sorts of liking, and the desires which arise from them are not all alike in power. For example, the loveliness of flowers incite us only to look on them, and that of fruits to eat them. But the chief is that which proceeds from the perfections a man imagines in another person, which he thinks may become another self. For with the distinction of sexes, which nature has bestowed on man as well as irrational creatures, she has also put certain impressions in the brain, which makes a man at a certain age, and at a certain season to look on himself as defective. And as if he were but the half of a whole, whereof a person of the other sex ought to be the other half, so that the acquisition of this half is represented to us confusedly by nature, as the greatest of all imaginable goods. And although he sees many persons of the other sex, he does not therefore desire many at the same time. By reason nature makes him conceive that he has need of no more but one half. But when he observes something in anyone that likes him better than anything he has marked at the same time in the rest, that fixes the soul to feel all the inclination which nature has given him to seek after the good, that she represents to him as the greatest he can possibly possess on that woman only. And this inclination, or this desire which is bred thus by liking, is called by the name of love, more commonly than the passion of love formerly described. Indeed it has much more strange effects, and this is he that furnishes all the writers of romances and poets with stuff. The 91st Article The definition of joy. Joy is a pleasing emotion of the soul, wherein consists her enjoyment of good that the impressions of the brain represent unto her as her own. I say, in this emotion consists the enjoyment of good, for in truth the soul receives no other fruit of all the good she possesses. And when there is no joy in her, a man may say she enjoys it no more then if she had not any. I also add, it is of that good which the impressions of the brain represent to her as her own that I may not confound this joy, which is a passion, with that joy purely intellectual, which comes into the soul by the sole action of the soul, and which may be called a pleasing emotion in her, excited by herself, wherein consists her enjoyment of good, which her understanding represents to her as her own. It is true, while the soul is joined to the body, this intellectual joy can hardly be rid of the company of that which is a passion. For as soon as ever our understanding perceives that we possess any good, although this good may be so far different from all that belongs to the body that it be not imaginable, yet will not the imagination forbear to make immediately some impression in the brain, whereupon ensue the motion of the spirits which excite the passion of joy. The 92nd Article The definition of sadness. Sadness is an unpleasant languishing, wherein consists the discommodity the soul receives from evil, or defect, which the impressions of the brain represent unto her, as belonging to her. And there is also an intellectual sadness, which is not the passion, but which wants but little of being accompanied by it. The 93rd Article What are the causes of these two passions. Now, when the intellectual joy or sadness so excites that which is a passion, their cause is evident enough. And one may see by their definitions that joy comes from the opinion a man has that he possesses some good, and sadness from the opinion of some evil, or defect. But it oft falls out, that a man is sad or joyful, and yet he cannot distinctly observe the good or evil which are the cause of it. To wit, when this good or this evil make their impressions in the brain without the intercourse of the soul, sometimes because they belong only to the body, and sometimes too, although they belong to the soul, because she considers them not as good or evil, but under some other notion, the impression whereof is joined in the brain with that of good and evil. PSALMS 34 34:12 Do you want to really live? 22 Would you love to live a long, happy life? 23 34:13 Then make sure you don’t speak evil words 24 or use deceptive speech! 25 34:14 Turn away from evil and do what is right! 26 Strive for peace and promote it! 27 34:15 The Lord pays attention to the godly and hears their cry for help. 28 34:16 But the Lord opposes evildoers and wipes out all memory of them from the earth. 29 34:17 The godly 30 cry out and the Lord hears; he saves them from all their troubles. 31 34:18 The Lord is near the brokenhearted; he delivers 32 those who are discouraged. 33 34:19 The godly 34 face many dangers, 35 but the Lord saves 36 them 37 from each one of them. 34:20 He protects 38 all his bones; 39 not one of them is broken. 40 34:21 Evil people self-destruct; 41 those who hate the godly are punished. 42 34:22 The Lord rescues his servants; 43 all who take shelter in him escape punishment. 44 PSALMS 62 63:1 A psalm of David, written when he was in the Judean wilderness. 2 O God, you are my God! I long for you! 3 My soul thirsts 4 for you, my flesh yearns for you, in a dry and parched 5 land where there is no water. 63:2 Yes, 6 in the sanctuary I have seen you, 7 and witnessed 8 your power and splendor. 63:3 Because 9 experiencing 10 your loyal love is better than life itself, my lips will praise you. 63:4 For this reason 11 I will praise you while I live; in your name I will lift up my hands. 12 63:5 As if with choice meat 13 you satisfy my soul. 14 My mouth joyfully praises you, 15 63:6 whenever 16 I remember you on my bed, and think about you during the nighttime hours. 63:7 For you are my deliverer; 17 under your wings 18 I rejoice. 63:8 My soul 19 pursues you; 20 your right hand upholds me. PSALMS 97 97:10 You who love the Lord, hate evil! He protects 7 the lives of his faithful followers; he delivers them from the power 8 of the wicked. 97:11 The godly bask in the light; the morally upright experience joy. 9 97:12 You godly ones, rejoice in the Lord! Give thanks to his holy name. 10 PROVERBS 21 21:10 The appetite 28 of the wicked desires 29 evil; his neighbor is shown no favor 30 in his eyes. 21:11 When a scorner is punished, the naive 31 becomes wise; when a wise person is instructed, 32 he gains knowledge. 21:12 The Righteous One 33 considers 34 the house 35 of the wicked; he overthrows the wicked to their ruin. 36 21:13 The one who shuts his ears 37 to the cry 38 of the poor, he too will cry out and will not be answered. 39 ECCLESIASTES 2 2:24 There is nothing better for 105 people 106 than 107 to eat and drink, and to find enjoyment 108 in their 109 work. I also perceived that this ability to find enjoyment 110 comes from God. 111 2:25 For no one 112 can eat and drink 113 or experience joy 114 apart from him. 115 2:26 For to the one who pleases him, 116 God gives wisdom, knowledge, and joy, but to the sinner, he gives the task of amassing 117 wealth 118 – only to give 119 it 120 to the one who pleases God. This 121 task of the wicked 122 is futile – like chasing the wind! MARK 4 4:10 When he was alone, those around him with the twelve asked him about the parables. 4:11 He said to them, “The secret 12 of the kingdom of God has been given 13 to you. But to those outside, everything is in parables, 4:12 so that although they look they may look but not see, and although they hear they may hear but not understand, so they may not repent and be forgiven.” 14 4:13 He said to them, “Don’t you understand this parable? Then 15 how will you understand any parable? 4:14 The sower sows the word. 4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan 16 comes and snatches the word 17 that was sown in them. 4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 4:17 But 18 they have no root in themselves and do not endure. 19 Then, when trouble or persecution comes because of the word, immediately they fall away. 4:18 Others are the ones sown among thorns: They are those who hear the word, 4:19 but 20 worldly cares, the seductiveness of wealth, 21 and the desire for other things come in and choke the word, 22 and it produces nothing. 4:20 But 23 these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.” JOHN 3 3:27 John replied, 56 “No one can receive anything unless it has been given to him from heaven. 3:28 You yourselves can testify that I said, ‘I am not the Christ,’ 57 but rather, ‘I have been sent before him.’ 3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly 58 when he hears the bridegroom’s voice. This then is my joy, and it is complete. 59 3:30 He must become more important while I become less important.” 2 CORINTHIANS 2 2:5 But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) 8 he has saddened all of you as well. 2:6 This punishment on such an individual by the majority is enough for him, 2:7 so that now instead 9 you should rather forgive and comfort him. 10 This will keep him from being overwhelmed by excessive grief to the point of despair. 11 2:8 Therefore I urge you to reaffirm your love for him. 12 2:9 For this reason also I wrote you: 13 to test you to see 14 if you are obedient in everything. 2:10 If you forgive anyone for anything, I also forgive him – for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ, 2:11 so that we may not be exploited 15 by Satan (for we are not ignorant of his schemes). 1 JOHN 1 1:5 Now 12 this is the gospel 13 message 14 we have heard from him 15 and announce to you: God is light, and in him there is no darkness at all. 16 1:6 If we say we have fellowship with him and yet keep on walking 17 in the darkness, we are lying and not practicing 18 the truth. 1:7 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses 19 us from all sin.
  11. The 86th Article The definition of desire. The passion of desire is an agitation of the soul caused by the spirits which disposes it to will hereafter the things that she represents unto herself convenient. So a man not only desires the presence of an absent good, but the conservation of a present, and moreover, the absence of an evil, as well of that he now endures as that which he believes may befall him hereafter. The 87th Article That it is a passion which has no contrary. I know very well that in the schools, that passion which tends to the seeking after good, which only is called desire, is opposed to that which tends to the avoiding of evil, which is called aversion. But seeing there is no good, the privation whereof is not an evil, nor any evil taken in the notion of a positive thing the privation whereof is not good. For example, that in seeking after riches, a man necessarily eschews poverty; in avoiding diseases, he seeks after health; and so of the rest. Me thinks it is still the same motion which inclines to the seeking after good, and with all, to the avoiding evil, which is contrary to it, I only observe this difference, that the desire he has, when he tends towards some good, and withal, to the avoiding evil, which is contrary to it. I only observe this difference, that the desire he has when he tends towards some good is accompanied with love and afterwards with hope and joy. Whereas the same desire, when he tends to the avoiding an evil contrary to this good, is attended with hatred, fear, and sorrow, which is the reason why it is conceived contrary to itself. But if it be considered when it relates equally at the same time to a good sought after, and an opposite evil to shun it, it may be clearly perceived but one passion only which causes both the one and the other. The 88th Article What are the several kinds of it. It is more fit to distinguish desire into as many several sorts as there are several objects sought after. For example, curiosity, which is nothing but a desire to know, differs much from the desire of glory, and this from the desire of revenge, and so of the rest. But it is enough here to know that there are as many sorts of it as of love or hatred, and that the most considerable and strongest desires are those which are derived from liking and loathing. The 89th Article What is the desire arising from horrors. Now, although it is but one self-same desire which tends to the seeking after good and avoiding its contrary, evil, as has been said already. Yet the desire springing from liking ceases not to be very different from that which arises from horror, for this liking and this horror, which are in truth two contraries, are not the good and the evil which serve for objects to these desires, but only two emotions of the soul, which dispose it to seek after two very different things. Horror is instituted by nature to represent a sudden and unexpected death to the soul, so that if it is sometimes no more but the touch of a little worm, the noise of a shaking leaf, or one's own shadow that causes horror, a man immediately feels as great an emotion, as if a most evident danger of death were laid before his eyes. This causes a sudden agitation, which inclines the soul to employ all her strength to shun an evil, if present; and it is this kind of desire which is commonly called flight or aversion. Paul identified the behavior that results when we rebel against the Holy Spirit’s leadership and follow the dictates of our sinful nature. Law exists for the purpose of restraint, but in the works of the Spirit there is nothing to restrain. The Law aroused sinful passions by prohibiting them. Forbidden fruit is the sweetest kind in the mouth, but it often produces a stomachache. Whenever someone establishes a law prohibiting something, the natural tendency of people is to resist it. Practicing sinful acts that we know are against our Creator's Commandments reminds us that we are spiritually dead. Paul’s sinful human nature influenced him to such an extent that he found himself volitionally doing (approving) the very things that he despised intellectually. The agony of this tension and our inability to rid ourselves of our sinful nature that urges us to do things that lead to death. GALATIANS 5 5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 5:23 gentleness, and self-control. Against such things there is no law. 5:24 Now those who belong to Christ have crucified the flesh with its passions and desires. 5:25 If we live by the Spirit, let us also behave in accordance with the Spirit. 5:26 Let us not become conceited, provoking one another, being jealous of one another. ROMANS 7 7:4 So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. 7:5 For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. 7:6 But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. 7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.” 7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. For apart from the law, sin is dead. 7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive 7:10 and I died. So I found that the very commandment that was intended to bring life brought death! 7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. 7:12 So then, the law is holy, and the commandment is holy, righteous, and good. 7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. 7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. 7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. 7:16 But if I do what I don’t want, I agree that the law is good. 7:17 But now it is no longer me doing it, but sin that lives in me. 7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. 7:19 For I do not do the good I want, but I do the very evil I do not want! 7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me. 7:21 So, I find the law that when I want to do good, evil is present with me. 7:22 For I delight in the law of God in my inner being. 7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 7:24 Wretched man that I am! Who will rescue me from this body of death? 7:25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. 8:1 There is therefore now no condemnation for those who are in Christ Jesus. 1 8:2 For the law of the life-giving Spirit 2 in Christ Jesus has set you 3 free from the law of sin and death. 8:3 For God achieved what the law could not do because 4 it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
  12. Actual reality?????

    https://www.youtube.com/watch?v=87zqhMouciE&spfreload=10 http://www.youtube.com/watch?v=-xkqSZMM7uc https://www.youtube.com/watch?v=E846ifExnNk
  13. The 82nd Article How different passions concur in that they participate of love. Nor is it necessary to distinguish as many sorts of love as there are diversity of objects which may be beloved. For example, although the passions of the ambitious man for glory, the avaricious for money, the drunkard for wine, the bestial for a woman he would violate, the man of honor for his friend or mistress, and a good father for his children, be in themselves very different, yet, in that they participate of love, they are alike. But the four first bear a love merely for the possession of the objects where unto their passion relates, and none at all to the objects themselves for which they have only a desire, mingled with other particular passions. Whereas the love a good father bears to his children is so pure that he desires to have nothing of them, and would not possess them any otherwise than he does, nor be joined nearer to them than he is already. But considering them as other selves, he seeks out their good as he would his own, or rather with more care, because representing to himself that he and they make but one whole, whereof he is not the better part, he oft-times prefers their interests before his own, and fears not his ruin to save them. The affections which men of honor bear to their friends is of this very same nature, though it seldom be so perfect; and that they bear to their mistress participates much of, but it has also a smatch* of the other. The 83rd Article Of the difference between bare affection, friendship, and devotion. Me thinks love may more justly be distinguished by the esteem a man makes of what he loves in comparison of himself. For when he values the object of his love less than himself, he bears only a bare affection to it. When he rates it equal with himself, it is called friendship. When more, that passion may be called devotion. Thus a man may bear an affection to a flower*, a bird, a horse, but unless he have a brain greatly out of tune, he cannot have friendship but for men. And they are so far the object of this passion, that there is no man so defective, but one may bear a perfect friendship to him, if one but think oneself beloved by him, and that one have a soul truly noble and generous; as shall accordingly be explained in the hundred fifty-forth, and hundred fifty-sixth article. As for devotion, the principal object thereof is undoubtedly the sovereign divinity, whereunto a man cannot choose but be devout. If he but understand it as he ought to do, but a man may carry a devotion to his prince too, to his country, to his city, and even to a particular man, when he esteems him much more than himself. Now, the difference betwixt these three sorts of love appears chiefly by their effects: for since in all of them a man considers himself as joined and united to the things beloved, he is ever ready to abandon the least part of all, which to conserve the other, he atones therewith. Therefore, in bare affection he always prefers himself before what he loves; and contrariwise in devotion he so much prefers the thing before himself that he fears not to die for the conservation of it. Whereof we have seen frequent examples of those who have exposed themselves to a certain death for the defense of their prince, or their city, and sometimes too, of particular persons to whom they have been devoted. The 85th Article Of liking and horror. And I find only one considerable distinction alike in each. It consists in this, that the objects as well of love as hatred, may be represented to the soul by the exterior senses or else by the interior, and one's own reason. For we commonly call that good or evil, which our interior senses or* reason makes us judge convenient for, or contrary to our nature. But we call that handsome or ugly, which is so represented to us by our exterior senses, chiefly by the sight, which alone is more considered than all the rest. From whence arise two sorts of love: that which a man bears to good things; and that he bears to handsome things, whereunto we may give the name of liking, that we may not confound it with the other, nor yet with desire, whereunto the name of love is often attributed. And from hence spring, in the same manner, two forms of hatred, one whereof relates to things evil, the other to ugly. And this last, for distinction sake, may be called horror, or aversion. But the most observable thing herein is that these passions of liking and horror are usually more violent than the other kinds of love and hatred because that which comes to the soul by the senses touches more to the quick than what is represented by her reason. And yet most commonly they have less truth. So that of all the passions, these are the greatest cheaters whom a man ought most carefully to beware of. DEUTERONOMY 28 28:37 You will become an occasion of horror, a proverb, and an object of ridicule to all the peoples to whom the Lord will drive you. Job 18 18:5 “Yes, 10 the lamp 11 of the wicked is extinguished; his flame of fire 12 does not shine. 18:6 The light in his tent grows dark; his lamp above him is extinguished. 13 18:7 His vigorous steps 14 are restricted, 15 and his own counsel throws him down. 16 18:8 For he has been thrown into a net by his feet 17 and he wanders into a mesh. 18 18:9 A trap 19 seizes him by the heel; a snare 20 grips him. 18:10 A rope is hidden for him 21 on the ground and a trap for him 22 lies on the path. 18:11 Terrors 23 frighten him on all sides and dog 24 his every step. 18:12 Calamity is 25 hungry for him, 26 and misfortune is ready at his side. 27 18:13 It eats away parts of his skin; 28 the most terrible death 29 devours his limbs. 18:14 He is dragged from the security of his tent, 30 and marched off 31 to the king 32 of terrors. 18:15 Fire resides in his tent; 33 over his residence burning sulfur is scattered. 18:16 Below his roots dry up, and his branches wither above. 18:17 His memory perishes from the earth, he has no name in the land. 34 18:18 He is driven 35 from light into darkness and is banished from the world. 18:19 He has neither children nor descendants 36 among his people, no survivor in those places he once stayed. 37 18:20 People of the west 38 are appalled at his fate; 39 people of the east are seized with horror, 40 saying, 41 18:21 ‘Surely such is the residence 42 of an evil man; and this is the place of one who has not known God.’” PSALMS 54 Listen, O God, to my prayer! Do not ignore 3 my appeal for mercy! 55:2 Pay attention to me and answer me! I am so upset 4 and distressed, 5 I am beside myself, 6 55:3 because of what the enemy says, 7 and because of how the wicked 8 pressure me, 9 for they hurl trouble 10 down upon me 11 and angrily attack me. 55:4 My heart beats violently 12 within me; the horrors of death overcome me. 13 55:5 Fear and panic overpower me; 14 terror overwhelms 15 me. 55:6 I say, 16 “I wish I had wings like a dove! I would fly away and settle in a safe place! PROVERBS 13 13:18 The one who neglects 67 discipline ends up in 68 poverty and shame, but the one who accepts reproof is honored. 69 13:19 A desire fulfilled is sweet to the soul, but fools abhor 70 turning away from evil. 13:20 The one who associates 71 with the wise grows wise, but a companion of fools suffers harm. 72 13:21 Calamity 73 pursues sinners, but prosperity rewards the righteous. 74 ISAIAH 21 21:4 My heart palpitates, 7 I shake in fear; 8 the twilight I desired has brought me terror. MATTHEW 13 13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field. 13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 13:46 When he found a pearl of great value, he went out and sold everything he had and bought it. 13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. 13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away. 13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, 62 where there will be weeping and gnashing of teeth. 13:51 “Have you understood all these things?” They replied, “Yes.” 13:52 Then he said to them, “Therefore every expert in the law 63 who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.” Mark 7 7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” 22 (This means all foods are clean.) 23 7:20 He said, “What comes out of a person defiles him. 7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and defile a person.” Luke 22 22:14 Now 36 when the hour came, Jesus 37 took his place at the table 38 and the apostles joined 39 him. 22:15 And he said to them, “I have earnestly desired 40 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 41 until it is fulfilled 42 in the kingdom of God. John 8 8:44 You people 105 are from 106 your father the devil, and you want to do what your father desires. 107 He 108 was a murderer from the beginning, and does not uphold the truth, 109 because there is no truth in him. Whenever he lies, 110 he speaks according to his own nature, 111 because he is a liar and the father of lies. 112 8:45 But because I am telling you 113 the truth, you do not believe me. 8:46 Who among you can prove me guilty 114 of any sin? 115 If I am telling you 116 the truth, why don’t you believe me? 8:47 The one who belongs to 117 God listens and responds 118 to God’s words. You don’t listen and respond, 119 because you don’t belong to God.” 120 GALATIANS 5 5:14 For the whole law can be summed up in a single commandment, 24 namely, “You must love your neighbor as yourself.” 25 5:15 However, if you continually bite and devour one another, 26 beware that you are not consumed 27 by one another. 5:16 But I say, live 28 by the Spirit and you will not carry out the desires of the flesh. 29 5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires 30 that are opposed to the flesh, for these are in opposition to 31 each other, so that you cannot do what you want. 5:18 But if you are led by the Spirit, you are not under the law. 5:19 Now the works of the flesh 32 are obvious: 33 sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, 34 hostilities, 35 strife, 36 jealousy, outbursts of anger, selfish rivalries, dissensions, 37 factions, 5:21 envying, 38 murder, 39 drunkenness, carousing, 40 and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! 5:22 But the fruit of the Spirit 41 is love, 42 joy, peace, patience, kindness, goodness, faithfulness, 43 5:23 gentleness, and 44 self-control. Against such things there is no law. 5:24 Now those who belong to Christ 45 have crucified the flesh 46 with its passions 47 and desires. 5:25 If we live by the Spirit, let us also behave in accordance with 48 the Spirit. 5:26 Let us not become conceited, 49 provoking 50 one another, being jealous 51 of one another. 1 PETER 1 1:14 Like obedient children, do not comply with 32 the evil urges you used to follow in your ignorance, 33 1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 1:16 for it is written, “You shall be holy, because I am holy.” [LEVITICUS 21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person 1 no priest 2 is to defile himself among his people, 3 21:2 except for his close relative who is near to him: 4 his mother, his father, his son, his daughter, his brother, 21:3 and his virgin sister who is near to him, 5 who has no husband; he may defile himself for her. 21:4 He must not defile himself as a husband among his people so as to profane himself. 6 21:5 Priests 7 must not have a bald spot shaved on their head, they must not shave the corner of their beard, and they must not cut slashes in their body. 21:6 “‘They must be holy to their God, and they must not profane 9 the name of their God, because they are the ones who present the Lord’s gifts, 10 the food of their God. Therefore they must be holy. 11 21:7 They must not take a wife defiled by prostitution, 12 nor are they to take a wife divorced from her husband, 13 for the priest 14 is holy to his God. 15] 34 1:17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here 35 in reverence. Revelation 14 14:1 Then 1 I looked, and here was 2 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound 3 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 4 the sound I heard was like that made by harpists playing their harps, 14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 5 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth. 14:4 These are the ones who have not defiled themselves 6 with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 14:5 and no lie was found on their lips; 7 they 8 are blameless.
  14. Actual reality?????

    For a long time it was thought that the sense of feeling and pain was dependent on the brain. However it has been discovered that there are pain receptors present in the skin[. Without these pain receptors, a person would not be able to feel pain. Consider the following verse on pain: “We shall send those who reject Our revelations to the (Hell) Fire. When their skins have been burned away, We shall replace them with new ones so that they may continue to feel the pain: God is Almighty, All-Wise.” (Quran 4:56) God tells the people who reject his message that when they are in Hell and their skins are burnt off (so they can’t feel any pain), he will give them new skins so that they continue to feel the pain. The Quran makes it clear that pain is dependent upon on the skin. The discovery of pain receptors in the skin is a fairly recent discovery for Biology. Hellfire-Punishment ,Human skin, Modern Science in Quran :Dr Zakir Naik explains https://www.youtube.com/watch?v=WjKffO9607I Islam and Modern Science - Human Aspect - Skin & Sensation - Part 2 of 5 https://www.youtube.com/watch?v=25rLezuvzNE
  15. Play Soccer | Spring - Summer - Fall - Winter #Soccerlife #Soccerplayer #Training #Sports #Exercise #Futbol #PLAYsimple #TOCAMost of our teams play in MSI-Classic Program, which is the competitive arm of MSI (Montgomery Soccer Incorporated). Other team(s) compete in the travel Easter Development Program (EDP), giving some Club players an opportunity to play in a more competitive league.Where is the club based?Most of our players live in Maryland and we hold practices in the Potomac area. Join TOCA Register your kids for the upcoming club tryouts!Visit http://www.tocajuniors.com
  16. The 72nd Article Wherein consists the power of admiration. This does not hinder it from being exceedingly powerful, notwithstanding the surprise, that is, the sudden, and unexpected arrival of the impression that alters the motion of the spirits: which surprise is proper, and peculiar to this passion: so that if at any time it does happen to any of the rest, as it usually does to all, and increases them, it is because admiration is joined with them. And, the power of it consists in two things, to wit, the novelty, and for that the motion which it causes, from the very beginning has its full strength. For it is certain such a motive is more operative than those which being weak at first, and growing but by little and little, may easily be diverted. Also, it is certain that those objects of the senses which are new touch the brain in certain parts where it used not to be touched, and that these parts being more tender, or less firm than those that frequent agitation has hardened, augments the operation of the motions which they excite there. [All of] which will not be deemed incredible, if it be considered, that is the like reason which causes the soles of our feet, accustomed to a pretty stubborn touch by the weight of the body they bear, but very little to feel this touch when we go; whereas another far lighter and softer (when they are tickled) is almost insupportable to us, only because it is not usual. The 73rd Article What astonishment is. And this surprise has so much power to cause the spirits in the cavities of the brain to bend their course from thence to the place where the impression of the object admired is, that it sometimes drives them all thither and finds them such work to conserve this impression that there are none which pass from thence into the muscles, nor yet so much as deviate any way from the first tracts they followed into the brain. This causes all the body to be unmovable like a statue and that one can only perceive the first represented face of the object, and consequently not acquire any further knowledge of it. It is thus when a man is said to be astonished, for astonishment is an excess of admiration which can never be but evil. The 74th Article For what use the passions serve and what they are naught for. Now, it is easy to gather by what has formerly been said that the utility of all the passions consists only in this; that they fortify and conserve in the soul those thoughts which are good for her and which may else be easily obliterated; as also all the discommodity they can cause consists in this, that they strengthen and maintain those thoughts more than is necessary, or fortify and conserve others which ought not to be fixed there. The 75th Article What is the peculiar use of admiration. And it may be said peculiarly of admiration that it is as beneficial for causing us to apprehend and keep in memory things whereof we were formerly ignorant, for we admire nothing but what seems rare and extraordinary to us. And nothing can seem so to us, but because we were ignorant of it, or else at least because it differs from those things we knew before, for it is this difference that makes it be called extraordinary. Now although a thing unknown to us represent itself newly to our understanding, or our senses, we do not therefore retain it in memory unless the idea we have of it be fortified in our brain by some passion or other, or at least by application of our understanding, which our wills determines to a peculiar attention and reflection. And the rest of the passions may serve to make us observe things as they seem either good or evil. But we admire only those which seem rare. We see too that those who have no natural inclination to this passion are commonly very ignorant. The 76th Article Wherein it is hurtful and how the want of it may be supplied and the excess corrected. But it falls out more often that a man admires too much and is astonished in perceiving things of little or no consideration than too little, and this may either absolutely take away or pervert the use of reason. Wherefore although it is good to be born with some kind of inclination to this passion because it disposes us to the acquisition of sciences, yet we ought afterwards to endeavor as much as we can to be rid of it. For it is easy to supply the want of it by a peculiar reflection and attention whereunto our will may always oblige our understanding, when we conceive the thing represented is worth the labor. But there is no remedy to cure excessive admiration but to acquire the knowledge of most things and to be exercised in the consideration of all such as may seem to be most rare and strange. The 78th Article That the excess of it may be translated to a habit for want of correction. And although this passion seems to decrease by use because the more a man meets with rare things which he admires, the more he usually ceases to admire them and thinks those which may be presented to him afterwards but common. Yet when it is excessive and causes the attention to be fixed only on the first image of the objects represented not acquiring any farther knowledge, it leaves behind it a habit that disposes the soul to stop in the same manner on all other objects which present themselves, provided they appear never so little new. This prolongs the disease of those who are blindly inquisitive, that is, who seek out rarities only to admire them, and not to understand them, for by little and little they become so full of admiration, that things of no consequence are as apt to puzzle them, as those whose scrutiny is commodious. The 79th Article The definitions of love and hatred. Love is an emotion of the soul caused by the motion of the spirits which incite it to join in will to the objects which seem convenient to her. And, hatred is an emotion caused by the spirits which incite the soul to will to be separated from objects represented, to be hurtful to her. I say these emotions are caused by the spirits to distinguish love and hatred which are passions and depend of the body, as well from the judgments that incline the soul to join in the will to the things she esteems good and separate from those she esteems evil, as from the emotions which these judgments alone excite in the soul. The 80th Article What is meant by joining or separating in will. Furthermore, by the word will I do not mean here desire, which is a passion apart and relates to the future; that of the consent whereby he at that instant considers himself as it were, joined to what he loves: so that he imagines a whole, whereof he thinks himself to be but one part, and the thing beloved another. As on the contrary, in hatred he considers himself alone as a whole, absolutely separated from the thing whereunto he has an aversion. The 81st Article Of the usual distinction between the love of concupiscence and benevolence. It is frequent to distinguish that there are two sorts of love, one called benevolence, that is to say, wishing well to what a man loves; the other concupiscence, that is to say, which causes to desire the thing beloved. But me thinks this distinction belongs to the effects only, and not the essence of love. For as soon as a man is joined in will to any object, of what nature soever it be, he has a well-wishing to it. That is to say, he also thereunto joins in will the things he believes convenient for it, which is one of the main effects of love. And if he conceive it a good to possess it, or to be associated with him in any other manner than in will; he desires it, which is also one of the most ordinary effects of love. MATTHEW 24 24:45 “Who then is the faithful and wise slave, whom the master has put in charge of his household, to give the other slaves their food at the proper time? 24:46 Blessed is that slave whom the master finds at work when he comes. 24:47 I tell you the truth, the master will put him in charge of all his possessions. 24:48 But if that evil slave should say to himself, ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth. JOHN 3 3:19 Now this is the basis for judging: that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.
  17. Actual reality?????

    13. Rasulullah (SallallahuAlaihiWasallam) was going to Eid Salah, while going to Eid Salah, All the Sahabah were walking and they were all saying the Takbeer. "Allahu Akbar, Allahu Akbar". And the streets of Medina Munawara were echoing in "Allahu Akbar". Everyone was excited and dressed nicely and everyone had their perfume on. Rasulullah (SallallahuAlaihiWasallam) while walking to the Eid Salah he sees this young child sitting on the side, And this young child has his face buried on his hand and he's crying away. Rasulullah (Sallallahu AlaihiWasallam) stopped and told the companions" You guys continue, I'm coming". He went to the child, he sat next to him on the side of the street, And he patted him on the back and he said " Young child why are you crying?" So the young child says that" Today is the day of Eid...And all the young children are holding their fathers hand and their going for their Eid Salah. My father was Matyred on the battle of Uhad, I have no father, theirs no fathers hand I can hold". And he sat there crying on the side of the street. And he said "Leave me alone, let me sit here and cry while the rest of the world enjoys itself". Rasulullah (Sallallahu AlaihiWasallam) Said to this child "If you are crying, Muhammad will also not celebrate the day of Eid". Rasulullah (SallallahuAlaihiWasallam) held the child's hand and he said while all the children are holding the hands of their fathers you will hold the hands of Muhammad (SallallahuAlaihiWasallam). And from today onwards you will never say you do not have a father. From today onwards Muhammed is your father and Aisha (May Allah be pleased with her) is your mother. And Rasulullah (SallallahuAlaihiWasallam) walked with the child all the way up to the Eid Salaah and when Rasulullah (SallallahuAlaihiWasallam) was giving the Khutbah, He had this child sit on his thigh (in one narration he had the child sit on his shoulders). This is the Mercy of Rasulullah (SallallahuAlaihiWasallam) Christian Converts to Islam. Must See Ending -'Live' Street Dawah https://www.youtube.com/watch?v=8kl758y-MA0 British Engineer Converts From Christianity To Islam ! 'LIVE' Street Dawah https://www.youtube.com/watch?v=wLj7UHorwHc
  18. Actual reality?????

    12. Anas Malik was one of the companions who had served the Prophet Muhammed (S.A.W.) for many years. He therefore knew the Prophet's habits very well. When Hadhrat Muhammed (S.A.W.) observed a fast, he usually broke it with milk and dates, and in the small hours of the night, he would take simple food for his sahar. One day, Anas knew that the Prophet (S.A.W.) was fasting; so he arranged for his iftar. He kept the milk and dates ready. At the time of iftar the Prophet (S.A.W.) did not appear, for the breaking of the fast. Anas thought that the Prophet (S.A.W.) might have accepted an invitation and broken his fast elsewhere. So Anas ate the food himself and retired. When Prophet Muhammed (S.A.W.) entered the house with another companion, Anas inquired from the companion whether the Prophet (S.A.W.) had already eaten. The Prophet (S.A.W.) had been dealing with some urgent work and was delayed, and he had not eaten. Anas felt so ashamed. There was nothing left he could offer to the Prophet (S.A.W.), if he asked for food. Still he waited expectantly, ready to explain the situation to the Prophet (S.A.W.). Hadhrat Muhammed (S.A.W.) immediately sensed that Anas was hesitant, so he remained silent and retired to bed hungry. Anas used to say: "The Messenger of God never mentioned this incident during his lifetime to anyone." .......................................................................... https://www.youtube.com/watch?v=DwSPJ4BqhZs https://www.youtube.com/watch?v=mZI9E8sbAZ8
  19. Actual reality?????

    احمد ديدات يثبت إن القراَن كلام الله شاهد وكًبر - YouTube https://www.youtube.com/watch?v=Aa9yIpDpvkk . فيديو عن الشيخ احمد ديدات-قصة نشوء الكون (موجودة في القرآن منذ١٤٠٠سنه)مترجم https://www.youtube.com/watch?v=XmXswnR_wOE أول ظهور للشخص الذي كان سبباً في إسلام الشيخ الأمري ... فيديو عن التقنية في حياة الشيخ يوسف استس _ مترجم https://www.youtube.com/watch?v=VfzwoyRAzVA
  20. For all Raiditem loyal customers, we have made a very attractive promotion activity for many hot products listed at our website. Our sale promotion has begun from last week, and will end in your happy festival -Halloween! During the event, you can get the biggest discounts for items including POE Chaos Orb, POE Currency, WoW Gold, WoW Mounts and others. In Home Page of Raiditem.com, you can find that the latest wow news has shown you some details about wow gold promotion. Here, we would like to introduce you some clues related to POE so that you won't miss such a good chance to level up! Major POE Items On Sale and The Specific Discounts! POE Chaos Orb: Role in game: As the major currency in Path of Exile 3.0.0: The Fall of Oriath Patch Notes, can be used to buy all sorts of items. Enjoy Discounts: 25% off with coupon code Join the event: https://www.raiditem.com/chaos-orb-items-2407.html POE Exalted Orb Role in game: It is also the major premium in POE 3.0 and can help gamers to unlock more things in game. Enjoy Discounts: 25% off with coupon code Join the event: https://raiditem.com/exalted-orb-items-2408.html POE Currency Role in game: POE Currency plays an important role in POE 3.0. It involves all types of currency that have a wide range of functions. Enjoy Discounts: 25% off with coupon code Join the event: https://www.raiditem.com/poe-currency-items-2240.html POE Gems Role in game: POE Gems is one of the Skill Stones. Like Dark Pact, Storm Burst and Charged Dash, it may cause damage to enemy or deal with serious damage. Enjoy Discounts: 25% off with coupon code Join the event: https://raiditem.com/poe-gems-items-2411.html The Harbinger Challenge League has been running for 10 weeks now and we're very happy with how engaged players have been so far. In light of this, we wanted to share our promotion info regarding how to buy POE Items or POE Gear. If you loot at the following data, you will know how popular the game is and how necessary POE Currency is! The data comes from Path of Exile official site, xjsdo062 and has been confirmed to approach to real occassion. 29.84% of players have completed 12 challenges and earned the Harbinger Challenge Eyes. 7.99% of players have completed 24 challenges and have earned the Harbinger Challenge Crown. 1.34% of players have completed 36 challenges and have earned the Harbinger Character Effect. From the data, we can see there are still many challenges awaiting us and great rewards attracting us! Just visit Raiditem and buy cheap POE Gems and POE Exalted Orb without hesitation. Remember that our sale promotion will end in Halloween. Join Now!
  21. Sexual health problems in men cause a lot of havoc in their personal life. Erectile dysfunction (ED) and premature ejaculation (PE) are two such sexual health related issues in men which create a lot of problems for men and can disrupt their personal lives in a huge way. As far as these health issues are concerned, ED is the characterized by the inability of men to either get or keep their erections long enough for them to indulge in satisfactory sexual intercourse. This condition is more common in men above the age of 40. It occurs mainly due to the poor flow of blood to the penis of men which disrupts their natural ability to get an erection when sexually stimulated. On the other hand, PE occurs in men when they ejaculate semen as soon as they get excited or as quickly as they involve themselves in penetrative sexual activity. Premature ejaculation occurs in men of all ages and is a very common and widespread sexual health problem in men around the world. There are a number of treatment options available for men to tackle these two sexual health problems. Tadapox is one such oral medicine which cures or helps men to tackle both the sexual health problems viz. ED and PE with just one tablet. It is an extremely popular medication used by men around the world who suffer from these two health issues related to their sexual life. This medicine contains two active ingredients namely Tadalafil and Dapoxetine. The Tadalafil component acts as a PDE5 inhibitor, where it helps to inhibit the action of the enzyme PDE5 and raise the NO and cGMP levels which lead to better flow of blood to the penis, leading to stronger and long lasting erections. On the other hand Dapoxetine works at the neuroreceptor level and acts as a depressant which leads to delay in semen ejaculation. The best thing about Tadapox is that it is an extremely time-tested and result-oriented medication solving two health issues faced by men, worldwide. The recommended dose is Tadapox 20mg once daily. It is always best to consume this tablet approximately 45 minutes to an hour before sexual intercourse. This medicine gives the same effect irrespective of having the drug, before or after food. It is best to take the medicine with water and never with alcohol and tobacco or also grapefruit products. Tadapox is best avoided in people allergic to the components of this medicine. It is also highly suggested that this medicine should be taken only when needed or when planning to indulge in sexual intercourse, if not then its best to avoid this medicine. The most important warning for a person consuming Tadapox is to make sure that the tablets are kept away from children, teenagers and women, as it could lead to irreversible side effects. Men who do not suffer from erectile dysfunction should not consume Tadapox because it might lead to side effects which could get severe
  22. Say Good Bye to Ed with Sildenafil Citrate

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  23. Actual reality?????

    11. Abu Talib and Khadija were the main supporters of the Prophet (SAW). It was so destined that they passed away within a few days of each other, leaving the Prophet (SAW) to lament the bereavement. He had lost a caring uncle and a loving wife. The enemies were now relieved, because Abu Talib was no more to protect. A few days after Abu Talib's death, when the Prophet was once passing through a lane, a woman emptied her garbage from a window upon his head. He returned home with his head soiled. His young daughter Fatima sat beside him, consoling and washing off the dirt. As things became intolerable in Makkah, the Prophet (SAW) decided to move to Taif where he thought he would convey the message of Allah to the tribe of Thaqeef. Taif was known for its pleasant climate and beautiful scenery. The Prophet (SAW) knew very well that people at Taif were no different from Makkahns. They also worshiped idols and were in constant contact with the people in Makkah. But he did not despair. As he entered Taif, and proclaimed his prophet hood, people jeered at him. One said: "God did not find anyone else for His message except you?" Another said: "I must be naive or a thief if I believed you to be a prophet." And so it went on. Then in order to prevent him from preaching Islam, people of Taif set a group of children and vagabonds behind him. They pestered him and threw stones at him. He started bleeding, blood from body came down to his feet. Tired, forsaken and wounded, he sought refuge in a nearby garden. It belonged to Atabah and Shaibab, two wealthy chiefs of Quraish. They were both there when the Prophet entered and sat under a distant tree. He was alone. Then he raised his face towards heaven and prayed: "O Allah! I raise unto you my complaint for my weakness, my helplessness, and for the ridicule to which I have been subjected. O Merciful of all the Merciful s! You are the Master of all oppressed people, You are my God! So to whom would You consign me? To the strangers who would ill-treat me, or to the enemies who have an upper hand over me? If whatever has befallen me is not because of Your wrath, then I fear not. No doubt, the field of Your security and care is wide enough for me. I seek refuge in Your light which illuminates darkness and straightens the affairs of this world and hereafter, that Your displeasure and wrath may not descend upon me. For the sake of Your pleasure, I remain pleased and resigned to my fate. No change in this world occurs without Your Will." While he was sitting there, Angel Jabreel (AS) along with the angel of mountains came there and said "O Prophet of Allah! if you order us the we will grind the people of taif between mountains." But SubhanAllah on mercy of our Prophet, He said "i am sent as the prophet of mercy, not to punish people" He further said "These people just dont know me" and "I hope that Allah will raise some one among these people who will serve islam" (Muhammad bin Qasim (who spread islam in sub continent was descendent of these taif people) Atabah and Shaibah (owners of the garden) were watching. They sent for their servant named Adaas and gave him a plate full of grapes. "Take this to that man under the tree," they ordered. Adaas was a Christian. He brought the grapes to the Prophet (SAW) and bid him eat. As the Prophet (SAW) picked a bunch he said: "Bismillahir Rahmaanir Rahiim," (In the Name of Allah, the Most Merciful, the Most Compassionate). Adaas had never heard some on in arab saying this before. He was impressed by it, because the man was invoking mercy and compassion of Allah in spite of his desolate state. "Who are you?" he asked. "I am the Prophet of God. Where do you come from?" The servant said: I am Adaas, a Christian. I come from Nainava." "Nainava? You come from a place where my brother Yunus b. Mati lived," the Prophet said. Adaas was surprised to hear the name. "What do you know of Yunus? Here no one seems to know him. Even in Nainava there were hardly ten people who knew his father's name." The Prophet said: "Yes, I know him because just like me, he was a Prophet of God." Adaas fell on his knees before the Prophet, kissed his hand and embraced Islam. And when Prophet Muhammad was returning to Makka from Taif. There when he was reciting Quran in Fajar prayer a group of jinns heard it, embraced Islam and spread this msg among there tribe. .............................................................. عبد الرحيم جرين لا يمكنك أخذ ثيابك معك بعد الموت ! https://www.youtube.com/watch?v=cldEFuGfKVU Can God Become A Man? Can God Have A Son?هل تجسد الله ؟ هل لله ولد ؟ https://www.youtube.com/watch?v=g4SruTosV1g
  24. Actual reality?????

    10. The Bedouin entered Madina, and went directly to the Masjid, so that he may get some money or gold from the Prophet (S.A.W.). When he arrived, he saw the Prophet (S.A.W.) sitting among his companions. He asked his need. The Prophet (S.A.W.) gave his something. He was not content, and moreover he used harsh and inappropriate language against the Prophet (S.A.W.). The companions became very angry, and were ready to hurt him. But the Prophet (S.A.W.) prevented them from haste. The Prophet (S.A.W.) took the Bedouin to his home, and gave him some more. The Bedouin saw that the residence of the Prophet (S.A.W.) wasn't like those of the heads of governments, and there is no luxury in his home. The Bedouin became content with the share, and thanked the Prophet (S.A.W.). At this time, the Prophet (S.A.W.) asked him: "You said a harsh word yesterday, which caused anger in my companions. I fear that they will hurt you. Would you be willing to show your appreciation in front of them, so that their anger be resolved, and they don't hurt you?" The Bedouin said: "Sure." The next day, the Bedouin came to the Masjid. The Prophet (S.A.W.) addressed his companions: "This man says, he is content with his share, is it true?" The Bedouin said: "That is true." Then he repeated the appreciation that he had shared with Prophet (S.A.W.). The companions smiled. The Prophet (S.A.W.) addressed the group: "The parable of me and these types of individuals is like that of the man whose camel was running away from him. With the [thought] they could help the owner, people were running after the camel. The camel was frightened and ran faster. The owner called on the people, please leave my camel alone, I know better how to calm it. When the people stopped chasing the camel, the owner followed it calmly, with a fistful of grass. Then without the need for running, yelling, he showed the grass to it. THE PROPHET (S.A.W.) AND EDUCATION: The mosque of Medina was not only a place of worship. The believers assembled here to learn. When the Holy Prophet (S.A.W.) was present they heard his words of wisdom, his elucidation on the verses of the Holy Qur'an and benefited from his counsel. And when he (S.A.W.) was not present, other faithful companions taught what they had heard from the Prophet of Allah. Once the Prophet (S.A.W.) entered the Mosque before the prayer time. He found two groups in the Mosque. One group was busy with its own act of worship, some were reading the Qur'an while the others were supplicating. The other group was in a corner busy learning. They learnt how to read and write and discussed the teachings of Islam and their application to their daily lives. Looking at both, the Prophet (S.A.W.) said: "They are both engaged in useful pursuits. But I am a teacher. I shall join the group assembled to learn." And so he (S.A.W.) sat with the group of students. ........................................................................ مسيحية سألت عن محمد في الانجيل لتعتنق الاسلام بعد الاجابة - د ذاكر نايك Dr Zakir https://www.youtube.com/watch?v=CaLACDBc3BM هل من الضروري اعتناق الاسلام لدخول الجنة ؟ - ذاكر نايك Zakir Naik https://www.youtube.com/watch?v=HreBda_MUHU
  25. https://neurophilosophy.wordpress.com/2006/11/16/exorcising-animal-spirits-the-discovery-of-nerve-function/ Pneuma (πνεῦμα) is an ancient Greek word for "breath", and in a religious context for "spirit" or "soul". It has various technical meanings for medical writers and philosophers of classical antiquity, particularly in regard to physiology, and is also used in Greek translations of the Hebrew Bible and in the Greek New Testament. In classical philosophy, it is distinguishable from psyche (ψυχή), which originally meant "breath of life", but is regularly translated as "spirit" or most often "soul". In ancient Greek medicine, pneuma is the form of circulating air necessary for the systemic functioning of vital organs. It is the material that sustains consciousness in a body. According to Diocles and Praxagoras, the psychic pneuma mediates between the heart, regarded as the seat of Mind in some physiological theories of ancient medicine, and the brain. The disciples of Hippocrates explained the maintenance of vital heat to be the function of the breath within the organism. Around 300 BC, Praxagoras discovered the distinction between the arteries and the veins. In the corpse arteries are empty; hence, in the light of these preconceptions they were declared to be vessels for conveying pneuma to the different parts of the body. A generation afterwards, Erasistratus made this the basis of a new theory of diseases and their treatment. The pneuma, inhaled from the outside air, rushes through the arteries till it reaches the various centres, especially the brain and the heart, and there causes thought and organic movement. The association of physical and spiritual cleanliness is, if not universal, widespread and continues into the 21st century: "To be virtuous is to be physically clean and free from the impurity that is sin," notes an article in Scientific American published 10 March 2009.[5] Some scholarship[6] seeks to differentiate between "unclean spirit" and "evil spirit" (pneuma ponêron) or "demon" (daimonion). Animal spirits were thought to be weightless, invisible entities that flowed through the hollow nerves to mediate the functioning of the body. The animal spirits theory was related to the notion of the four humours (blood, phlegm, and yellow and black bile), and was popularised by the Roman physician Galen (c. 129 -216) in the second century AD. Because of Galen, animal spirits dominated thinking about the nervous system for 1,500 years The disciples of Hippocrates explained the maintenance of vital heat to be the function of the breath within the organism. Around 300 BC, Praxagoras discovered the distinction between the arteries and the veins. In the corpse arteries are empty; hence, in the light of these preconceptions they were declared to be vessels for conveying pneuma to the different parts of the body. A generation afterwards, Erasistratus made this the basis of a new theory of diseases and their treatment. The pneuma, inhaled from the outside air, rushes through the arteries till it reaches the various centres, especially the brain and the heart, and there causes thought and organic movement. In the narratives pertaining to the ministry of Jesus, temptation to sin is not the primary role played by demons, but rather the causing of disease, disability, mental illness, and antisocial behavior; they defile and compel their human hosts to suffer both physically and spiritually. Although healing and exorcism are distinguished Animal Spirits, a term borrowed from the writings of John Maynard Keynes the power of emotions, or “animal spirits,” THE PASSIONS OF THE SOUL THE FIRST PART OF PASSIONS IN GENERAL: and occasionally of the universal nature of man. The First Article There is nothing more clearly evinces the learning which we receive from the Ancients to be defective, than what they have written concerning the passions. For although it be a matter the understanding whereof has even been hunted after; and that it seems to be none of the hardest, because every one feeling them in himself, need not borrow foreign observations to discover their nature. Yet what the Ancients have taught concerning them, is so little, and for the most part so little credible that I cannot hope to draw nigh truth, but by keeping aloof off from those roads which they followed. Wherefore I shall here be forced to write in such a sort, as if I treated of a matter never before handled. And first of all I consider that all which is done, or happens anew, is by the philosophers called generally a passion in relation to the subject on whom it befalls, and an action in respect of that which causes it. So that although the agent and patient be things often differing, action and passion are one and the same thing, which has two several names, because of the two several subjects whereunto they may relate. The Second Article That to understand the passions of the soul, it is necessary to distinguish the functions thereof from those of the body. Furthermore, I consider that we observe not anything which more immediately agitates our soul, than the body joined to it, and consequently we ought to conceive that what in that is a passion, is commonly in this an action; so that there is no better way to attain to the understanding of our passions, than by examining the difference between the soul and the body, that we may know to which of them each function in us ought to be attributed. The Third Article What rule ought to be observed for the purpose. Which will not be found a very hard task, if it be taken notice of, that what we experimentally find to be in us, and which we see are in bodies totally inanimate, ought not to be attributed to ought else but the body, and contrarily, that all which is within us, and which we conceive cannot in any way appertain to a body must be imputed to our soul. The Fourth Article That heat, and the motion of the members proceed from the body, and thoughts from the soul. Wherefore since we do not comprehend that the body in any manner thinks, 'tis but equitable in us to believe that all sorts of thoughts within us belong to the soul. And since we make no question but there are inanimate bodies which move as many or more several ways than ours, and which have as much or more heat (which experience shows us in flame, which alone has more heat and motion than any of our limbs) we may be assured that heat and all the motions within us, seeing they depend not on the mind, belong only to the body. The Fifth Article That it is an error to believe the soul gives motion and heat to the body. Whereby we shall eschew a very considerable error which many have fallen into so far, that I believe it the cause of hindering the passions, and other things which belong to the soul from being explained hitherto. It is this, that seeing all dead bodies are deprived of heat, and consequently of motion, people imagine the absence of the soul wrought this cessation of motion and heat, and so erroneously conceive that our natural heat, and all the motions of our body depend on the soul: whereas indeed the contrary should be supposed that the soul absents itself in death, only because this natural heat ceases, and the organs which seem to move the body are corrupted. The Sixth Article What is the difference betwixt a living and a dead body. That we may then avoid this error, let us consider that death never comes by any defect of the soul, but only because some one of the principal parts of the body is corrupted; and conceive that the body of a living man differs as much from that of a dead one, as a watch or any other AUTOMA (that is any kind of machine that moves of itself) wound up, having in itself the corporeal principle of those motions for which it was instituted, with all things requisite for its action, and the same watch or other engine when it is broken and the principle of its motion ceases to act. The Seventh Article A brief explication of the parts of the body, and of some of its functions. To make this more intelligible, I will in few words display the pieces and lineaments, whereof this machine our body is composed. There is none that does not already know there is within us, a heart, a brain, a stomach, muscles, sinews, arteries, veins, and the like. It is as commonly known, that meats eaten descend into the stomach, and bowels, from whence the juice of them trickling into the liver, and all the veins, mixes itself with the blood in them, and by this means augments the quantity thereof. Those who have heard talk never so little of physics, know besides this, how the heart is composed, and how all the blood of the veins may with facility drop into the hollow vein, on the right side of it, and from thence pass into the liver, by a vessel called the venous artery, then return from the liver into the left side of the heart, through the pipe, called the arterial vein, and at length pass from thence into the great artery, the branches whereof spread themselves all over the body. Yea even all those whom the authority of the Ancients has not totally blinded, and who have vouchsafed to open their eyes to examine the opinion of Harvey, concerning the circulation of the blood, make no doubt but all the veins and arteries of the body are like channels, through which the blood continually and easily glides, taking its course from the right cavity of the heart, through the arterial vein, whereof the branches are dispersed into every part of the liver, and joined to those of the venous artery by which it passes from the liver into the left side of the heart, from thence going into the great artery, the branches whereof being scattered over all the rest of the body are joined to the branches of the hollow vein which carry the same blood again into the right cavity of the heart: so that the two cavities are as it were the sluices of it, through each of which all the blood passes, every round it walks about the body. Moreover it is notorious that all the motions of the members depend upon the muscles, and that these muscles are opposite to one another in such a manner, that when one of them shrinks up, it draws after it that part of the body whereto it is knit, which causes the muscle opposite to it to stretch forth at the same time. Then again if at another time this last shrink up, the first gives way, suffering the other to attract that part it is joined unto. Finally, it is known that all these motions of the muscles, as also all the senses depend on the sinews, which are as little strings, or like small tunnels coming all from the brain, and containing as that does a certain air, or exceeding[ly] subtle wind, which is termed the animal spirits. The Eighth Article What is the principle of all these functions. But it is not commonly known in what manner these animal spirits and nerves contribute to these motions and senses, nor what is the corporeal principle that makes them act. Wherefore, although I have already glanced upon it in former writings, I will not here omit to say succinctly, that while we live there is a continual heat in our heart, which is a kind of fire that the blood of the veins feeds, and this fire is the corporeal principle of all the motions of our members. The Ninth Article How the motion of the heart is wrought. Hence, only is that pulse or palpitation of the heart and arteries, for this beating is reiterated as often as any new blood gets into the heart. It is also this alone which gives motion to the blood, and causes it incessantly to run very swiftly in all the arteries and veins, by means whereof it conveys the heat acquired in the heart, to all the other parts of the body, and is their nutriment. The Tenth Article How the animal spirits are begotten in the brain. But what here is most considerable is, that all the most lively, and subtle parts of the blood, that heat has rarefied in the heart, continually enter in abundance into the cavities of the brain, and the reason why they go thither rather than anywhere else, is, because all the blood that issues out of the heart by the great artery bends its course in a direct line thitherward, and it not being possible for all to get in, because there are none but very narrow passages, those parts thereof that are the most agitated, and subtlest, only get in, while the rest is dispersed into all the other parts of the body. Now these very subtle parts of the blood make the animal spirits; and they need not, to this end, undergo any other change in the brain, but only be separated from the other less subtle parts of the blood. For what I here call spirits, are but bodies, and have no other property, unless that they are bodies exceeding[ly] small, which move very nimbly, as the parts of a flame issuing from a torch so that they stay not in any one place, but still as some get into the cavities of the brain, some others get out through the pores in the substance of it; which pores convey them into the nerves, and from thence into the muscles, by means whereof they mold the body into all the several postures it can move. The 11th Article How the muscles are moved. For the only cause of the motion of all the members is that some muscles shrink up, and their opposites extend, as has been already said. And the only cause why one muscle shrinks rather than his opposite, is, that there come (though never so little) more spirits to the one than the other. Not that the spirits which flow immediately from the brain are alone sufficient to move these muscles, but they dispose the other spirits, which already are in these two muscles, to sally forth immediately from one of them into the other, by means whereof that from whence they came becomes longer, and flaggier*; that wherein they are, being suddenly swelled up by them, shortens and attracts the member appendant to it, which is easily conceived when it is known that there are but very few animal spirits which proceed continually from the brain to every muscle, but that there are abundance of others locked in the same muscle, which move very swiftly in it, sometimes in whirling round only in the places where they are (this is, when they find no passages open to get out at) and sometimes by slipping into the opposite muscle. For there are little overtures in each of these muscles through which these spirits can slide from one to another, which are so disposed too, that when the spirits which come from the brain towards one of them, are but never so little stronger than those going to the other, they open all the entries through which the spirits of the other muscle can fly into this, and in the same instant bar up all those, through which the spirits of this might get into that, whereby all the spirits formerly contained in both muscles crowd suddenly into one, so swelling it up, and shortening it, while the other extends itself, and gives. The 12th Article How outward objects act contrary to the organs of the senses. It remains yet to know the causes why the spirits slide not from the brain into the muscles always after one manner, and wherefore they come sometimes more towards some than others. For besides the action of the soul, which in truth, is in us one of the causes, as I shall show hereafter, there are yet two besides, which depend not of anything but the body, which it is necessary to take notice of. The first consists in the diversity of motions, excited in the organs of the senses by their objects, which I have already amply enough explained in the Dioptrics. But that those who see this, may not need to have read ought else, I will here repeat, that there are three things to be considered in the sinews, to wit: their marrow or interior substance, which stretches itself out in the form of little threads from the brain, the original thereof, to the extremities of the other members whereunto these threads are fastened; next, the skins wherein they are lapped, which being continuous with those that envelop the brain, make up little pipes wherein these threads are enclosed; lastly, the animal spirits, which being conveyed through these very pipes from the brain to the muscles, are the cause that these threads remain there entirely unmolested, and extended in such a manner, that the least thing that moves that part of the body, whereunto the extremity of any one of them is fastened, does by the same reason move that part of the brain from whence it comes. Just as when a man pulls at one end of a string, he causes the other end to stir. The 13th Article That this action of objects without, may differently convey the spirits into the muscles. . And I have made it evident in the Dioptrics, how all the objects of the sight are not communicated to us any way but thus; they move locally, (by mediation of transparent bodies between them and us) those little threads of the optic nerves, which are at the bottom of our eyes, and after them, the places of the brain from whence those nerves come. They move them, I say, as many several kinds of ways, as there are diversities of objects in things, nor are they immediately the motions made in the eye, but in the brain, that represent these objects to the soul in imitation whereof it is easy to conceive that sounds, odors, heat, pain, hunger, thirst, and generally all objects, as well of our other exterior senses, as our interior appetites, do also excite some motion in our nerves, which passes by means of them unto the brain. And besides, that these several motions of the brain create in our soul different resentments, it may so be that * without her, the spirits direct their course rather towards some muscles than others, and so they may move our members, which I will prove here, only by one example. If anyone lift up his hand on a sudden towards our eyes, as if he were about to strike, although we know he is our friend, that he does this only in jest, and that he will be careful enough not to do us any hurt, yet we can scarce restrain from shutting them. Which shows it is not by the intermeddling of our soul that they shut, since it is against our will, which is the only, or at least the principal action thereof, but by reason this machine of our body is so composed, that the moving of this hand up towards our eyes, excites another motion in our brain, which conveys the animal spirits into those muscles that close the eyelids. The 14th Article That the diversity of the spirits may diversify their course. The other cause which serves to convey the animal spirits variously into the muscles, is the unequal agitation of these spirits, and the diversity of their parts. For when any of their parts are more gross and agitated than the rest, they pass forwards in a direct line into the cavities and pores of the brain, and by this means are conveyed into other muscles, whereinto they should not, had they been weaker. The 15th Article What are the causes of their diversity. And this inequality may proceed from the divers matters whereof they are composed, as is seen in those who have drunk much wine. The vapors of this wine entering suddenly into the blood mount up from the heart to the brain where they convert into spirits, which being stronger and more abundant than ordinary, are apt to move the body after many strange fashions. This inequality of the spirits may also proceed from the divers dispositions of the heart, liver, stomach, spleen, and all other parts contributing to their production. For it is principally necessary here to observe certain little nerves inserted in the basis of the heart, which serve to lengthen and contract the entries of its concavities, by means whereof, the blood there dilating more, or less strongly, produces spirits diversely disposed. It is also to be noted, that although the blood which enters into the heart, comes thither from all the other parts of the body, yet it falls out often times that more is driven thither from some parts than others, by reason the nerves or muscles which answer to those parts oppress or agitate it more. And, for that according to the diversity of the parts from whence it comes most, it dilates itself diversely in the heart, and at last produces spirits of different natures, as for example, that which comes from the lower part of the liver, where the gall is, dilates itself otherwise in the heart, than that which comes from the spleen. And this after another manner than that which comes from the veins of the legs, or arms, and lastly, this quite otherwise than the juice of meats, when being newly come out of the stomach, and bowels, it passes through the liver to the heart. The 17th Article What the functions of the soul are. . Having thus considered all the functions belonging to the body only, it is easy to know there remains nothing in us which we ought to attribute to our soul, unless our thoughts, which are chiefly of two kinds, to wit, some actions of the soul, others, her passions. Those which I call her actions are all our wills because we experimentally find they come directly from our soul and seem to depend on nought but it. As on the contrary, one may generally call her passions all those sorts of apprehensions and understandings to be found within us because oftimes our soul does not make them such as they are to us, and she always receives things as they are represented to her by them. The 18th Article Of the will. Again our wills are of two sorts. For some are actions of the soul which terminate in the soul itself, as when we will love God, or generally apply our thought to any object which is not material. The other are actions which terminate in our body, as in this case, that we have only a will to walk, it follows that our legs must stir and we go. The 19th Article Of the apprehension. Our apprehensions also are of two sorts: the soul is the cause of some, the body of the other. Those whereof the soul is the cause are the apprehensions of our wills and all the imaginations or other* thoughts thereon depending. For we cannot will anything but we must at the same time perceive that we do will it. And although in respect of our soul it be an action to will anything, it may be said also a passion in her to apprehend that she wills. Yet because this apprehension and this will are in effect but one, and the same thing, the denomination comes still from that which is most noble. Therefore it is not customary to call it a passion, but only an action. thoughts thereon depending. For we cannot will any thing, but we must at the same time perceive that we do will it. And although in respect of our soul it be an action to will any thing, it may be said also a passion in her to apprehend that she wills. Yet because this apprehension, and this will are in effect but one, and the same thing, the denomination comes still from that which is most noble: therefore it is not customary to call it a passion, but only an action. The 20th Article Of imaginations, and other thoughts framed by the soul. When our soul applies herself to fancy anything which is not, as to represent to itself an enchanted palace, or a chimera, and also when she bends herself to consider anything that is only intelligible, and not imaginable, for example, to ruminate on one's own nature, the apprehension she has of things depends principally on the will which causes her to perceive them. Wherefore it is usual to consider them as actions rather than passions. The 21st Article Of imaginations caused only by the body. Among the apprehensions caused by the body, the greatest part depend on the nerves. But yet there are some that depend not at all on them, which are called imaginations too, as well as those I lately spoke of, from which nevertheless they differ herein, that our will has no hand in framing them, which is the reason wherefore they cannot be numbered among the actions of the soul. And they proceed from nothing but this: that the spirits being agitated several ways, and meeting the traces of divers impressions preceding them in the brain, they take their course at haphazard through some certain pores, rather than others. Such are the illusions of our dreams, and those dotages we often are troubled with waking, when our thought carelessly roams without applying itself to anything of its own. Now, though some of these imaginations be passions of the soul, taking this word in the genuine and peculiar signification, and though they may be all called so if it be taken in a more general acceptation,* yet seeing they have not so notorious and determined a cause as those apprehensions which the soul receives by mediation of the nerves, and that they seem to be only the shadow and representation of the others, before we can well distinguish them, it is necessary to examine the difference between them. The 22nd Article Of the difference betwixt them and the other apprehensions. All the apprehensions which I have not yet explained come to the soul by mediation of the nerves, and there is this difference between them: that we attribute some of them to the objects from without that beat upon our senses; some to our body, or some parts of it; and lastly, the rest to our soul. The 25th Article Of the apprehensions which we attribute to our soul. The apprehensions attributed only to the soul are those whereof the effects are felt as in the soul itself, and whereof any near cause, whereunto it may be attributed is commonly unknown. Such are the resentments of joy, wrath and the like, which are sometimes excited in us by the objects which move our nerves, and sometimes too by other causes. Now, although all our apprehensions, as well those attributed to objects without us, as those relating to divers affections of our body, be, in truth, passions in respect of our soul, when this word is taken in the more general signification, yet it is usual to restrain it to signify only those attributed to the soul itself. And they are only these latter which I here undertake to explain under the notion of passions of the soul. The 26th Article That the imaginations, which depend only on the accidental motion of the spirits, may be as real passions, as the apprehensions depending on the nerves. It is here to be observed that all the same things which the soul perceives by intercourse with the nerves, may also be represented to it by the accidental course of the spirits. And [there is] no difference between them but this, that the impressions which come from the brain by the nerves, are usually more lively, and manifest than those the spirits excite there, which made me say in the one and twentieth Article, that these are only as the shadow, and representation of these. It is also to be noted, that it sometimes falls out, this picture is so like the thing it represents, that it is possible to be deceived concerning the apprehensions attributed to whose objects without us, or those referred to any parts of our body, but not to be served so concerning the passions, for as much as they are so near, and interior to our soul that it is impossible she should feel them, unless they were truly such as she does feel them. So oftentimes when one sleeps, and sometimes too being awake, a man fancies things so strongly that he thinks he sees them before him, or feels them in his body, though there be no such thing. But although a man be asleep, and doate*, he cannot feel himself sad or moved with another passion, but it is most true that the soul has in it that passion. The 27th Article The definition of the passions of the soul. After we have thus considered wherein the passions of the soul differ from all other thoughts, me thinks they may be generally defined thus: apprehension, resentments, or emotions of the soul, attributed particularly to it, and caused, fomented, and fortified by some motion of the spirits. The 28th Article An explication of the first part of the definition. They may be called apprehensions when this word is used in a general sense to signify all thoughts that are not actions of the soul, or the wills, but not then when it only signifies evident knowledge. For experience shows us that those who are most agitated by their passions are not such as understand them best, and that they are in the catalogue of those apprehensions which the alliance between the soul and the body renders confused and obscure. They may also be called resentments because they are received into the soul in the same manner as the objects of the exterior senses, and are not otherwise understood by her. But they may justlier* be styled the emotions of the soul, not only because this name may be attributed to all the mutations befalling her, (that is all the various thoughts thereof) but particularly, because, of all kinds of thoughts that she can have, there are many that agitate and shake it so hard as these passions do. The 30th Article That the soul is united to all the parts of the body jointly. But to understand all these things more perfectly, it is necessary to know that the soul is really joined to all the body, but it cannot properly be said to be in any of the parts thereof, excluding the rest, because it is one, and in some sort indivisible by reason of the disposition of the organs, which do all so relate one to another that when any one of them is taken away, it renders the whole body defective. And, because it is of a nature that has no reference to extension, dimensions, or other properties of matter, whereof the body is composed, but only to the whole mass or contexture of organs as appears by this: that you cannot conceive the half or third part of a soul, nor what space it takes up, and that it becomes not any whit less by cutting off any part of the body, but absolutely withdraws when the contexture of its organs is dissolved. The 31st Article That there is a little kernel* in the brain wherein the soul exercises her functions more peculiarly than in the other parts. It is also necessary to know that although the soul be joined to all the body, yet there is some part in that body wherein she exercises her functions more peculiarly than all the rest. And, it is commonly believed that this part is the brain, or it may be the heart. The brain, because thither tend the organs of the senses, and the heart because therein the passions are felt. But having searched this business carefully, me thinks I have plainly found out that that part of the body wherein the soul immediately exercises her function is not a jot of the heart, nor yet all the brain, but only the most interior part of it, which is a certain very small kernel situated in the middle of the substance of it and so hung on the top of the conduit by which the spirits of its anterior cavities have communication with those of the posterior, whose least motions in it cause the course of the spirits very much to change, and reciprocally, the least alteration befalling the course of the spirits cause the motions of the kernel very much to alter. The 32nd Article How this kernel is known to be the principal seat of the soul. The reason which persuades me that the soul can have no other place in the whole body but this kernel where she immediately exercises her* functions is for that I see: all the other parts of our brain are paired, as also we have two eyes two hands, two ears; lastly, all the organs of our exterior senses are double and forasmuch as we have but one very thing at one and the same time. It must necessarily be that there is some place where the two images that come from the two eyes, or the two other impressions that come from any single object through the double organs of the other senses, have somewhere to meet in one, before they come to the soul, that they may not represent two objects instead of one. And it may be easily conceived that these images, or other impressions, join to hither in this kernel by intercourse of the spirits that fill the cavities of the brain, but there is no other place in the body where they can be so united, unless it be granted that they are in this kernel. The 36th Article An example how the passions are excited in the soul. Furthermore, if this figure be very strange and hideous, that is, if it have much similitude with such things as have formerly been offensive to the body, it excites in the soul the passion of fear, afterwards, that of boldness, or else an affright or scaring according to the various temper of the body, or the force of the soul, and according as a man has formerly protected himself by defence or flight against noxious things whereunto the present impression has some resemblance. For this renders the grain so disposed in some men that the spirits reflected from the image so formed on the kernel go from thence to fall, part into the nerves, which serve to turn the back and stir the legs to run away, and part into those which (as is spoken of before) let out or draw up together the orifices of the heart, or which else so agitate the rest of the parts from whence the blood is sent, that this blood not being rarefied there in the usual manner, sends spirits to the brain that are fitting to maintain, and confirm the passion of fear, that is, such as are proper to hold open, or open again the pores of the brain that convey them into the very same nerves. For the mere entry of these spirits into these pores excites in this kernel a particular motion instituted by nature to make the soul feel that passion. And because these pores relate principally to the little nerves that serve to lock up or open wide the orifices of the heart, this makes the soul feel it as if it were chiefly in the heart. The 37th Article How it appears they are all caused by some motion of the spirits. And because the like happens in all the other passions, to wit, that they are principally caused by the spirits contained in the cavities of the brain--seeing they direct their course towards the nerves which serve to enlarge or straighten the orifices of the heart either to thrust the blood in the other parts differently to it, or whatsoever other way it be, to feed the self same passion--it may be clearly understood by this: wherefore, I formerly inserted in my definition that they are caused by some peculiar motion of the spirits. The 38th Article An example of the motions of the body that accompany the passions and depend not of the soul. Moreover, as the course which these spirits take towards the nerves of the heart is sufficient to give a motion to the kernel, whereby fear is put into the soul, even so, by the mere going of the spirits at that time into those nerves which serve to stir the legs to run away, they cause another motion in the same kernel, by means whereof the soul feels and perceives this flight, which may in this manner be excited in the body, by the mere disposition of the organs, the soul not at all contributing to it. The 40th Article What the principal effect of the passions is. For it must be observed that the principal effect of all the passions in men is, they incite and dispose their souls to will the things for which they prepare their bodies so that the resentment of fear incites him to be willing to fly; that of boldness, to be willing to fight, and so of the rest. The 41st Article What is the power of the soul in respect of the body. But the will is so free by nature that it can never be constrained. And of two sorts of thoughts which I have distinguished in the soul, whereof some are her actions, to wit her wills; others, her passions, taking that word in its general signification, which comprehends all forms of apprehensions. The first are absolutely in her own power, and cannot, but indirectly, be changed by the body; as on the contrary, the last depend absolutely upon the actions which produce them, and they cannot, unless indirectly, be changed by the soul, except then when her self is the cause of them. And all the action of the soul consists in this, that she merely by willing anything can make the little kernel, whereunto she is strictly joined, move in the manner requisite to produce the effect relating to this will. The 42nd Article How the things one would remember are found in the memory. So when the soul would remember anything, this will is the cause that the kernel nodding successively every way, drives the spirits towards several places of the brain, until they encounter that where the traces (which were left there) of the object one would remember, are. For these traces are nothing else but the pores of the brain through which the spirits formerly took their course, [and] by reason of the presence of that object have thereby acquired a greater facility to be open in the same manner again than the rest can have, by the spirits that come to them so that these spirits, meeting these pores, enter into them easier than the others, whereby, they excite a peculiar motion in the kernel, which represents the same object to the soul, and makes it know, that is it she would remember. The 45th Article What the power of the soul is, in respect of her passions. Our passions also cannot be directly excited or taken away by the action of our will, but they may indirectly, by the representation of things which use[d] to be joined with the passions which we will have, and which are contrary to these we will reject. Thus to excite in oneself boldness, and remove fear, it is not enough to have a will to do so, but reasons, objects and examples are to be considered of, that persuade the danger is not great, that there is ever more security in defense than flight, that there is glory and joy in vanquishing, whereas there is nothing to be expected but grief and dishonor in flying and the like. The 48th Article Wherein the strength or weakness of souls is known, and what is the misery of the weakest. Now it is by the successes of these contestations that every one may understand the strength or weakness of his soul. For those in whom the will can most easily conquer the passions, and stop the motions of the body that come along with them, have without doubt the strongest souls. But there are some who can never try their own strength, because they never let the will fight with her own weapons, but only with such as are borrowed from some passions to resist others. Those which I call her own weapons are firm and determinate judgements concerning the knowledge of good and evil according to which she has resolved to steer the actions of her life. And the weakest soul of all is such a one whose will has not at all determined to follow certain judgements, but suffers itself to be swayed with the present passions which being often contrary one to the other draw it backward and forwards to either side, and keeping her busy, in contesting against herself, put the soul into the most miserable estate she can be. As then, when fearfulness represents death as an extreme evil, which cannot be shunned but by flight. If, on the other side, ambition represents the infamy of this flight, as a mischief worse than death, these two passions variously agitate the will, which obeying now the one and then the other, continually opposes its own self, and yields up the soul to slavery and misfortune. The 49th Article That the strength of the soul is not enough without the knowledge of truth. It is true, there are very few men so wake* and irresolute, that they will nothing but what their present passion dictates to them. The most part have determinate judgments according to which they regulate part of their actions. And though oft times these judgments be false, and indeed grounded on some passions, by which the will has formerly suffered herself to be vanquished, or seduced, yet because she perseveres in following them then when the passion that caused them is absent, they may be considered as her own weapons, and souls may be thought stronger or weaker according as they do more or less follow these judgments and resist the present passions contrary to them. But there is a great deal of difference between the resolutions proceeding from some false opinion, and those which are only held up by the knowledge of the truth. Since following these last, man is sure never to acquire sorrow or repentance, whereas following the first, they are inseparably companions, after the error is discovered. The 50th Article That there is no soul so weak, but well managed, may acquire an absolute mastery over her passions. It will be commodious here to know that (as before has been said) although every motion of the kernel, seen to have been joined by nature to each of our thoughts even from the beginning of our life, they may yet be annexed to others by habits, as experience shows in words that excite motions in the kernel, which according to the institution of nature represent only to the soul their sound, when they are pronounced by the will; or by the figure of their letters when they are written and which yet never the less by a habit acquired by thinking what they signify, as soon as ever their sound is heard, or their letters seen, use to make us conceive the signification rather then the form of our letters or the sound of their syllables. It is also convenient to know that although the motions, as well of the kernel as the spirits and brain, which represent certain objects to the soul, be naturally joined with those that excite certain passions in her, yet they may by habit be separated, and annexed to others very different; and moreover that this habit may be acquired by one action only, and requires not a long usage. As when a man at unawares meets with any nasty thing in a dish of meat which he has a very good stomach to, this accident may so alter the disposition of the brain, that a man shall never afterwards see any such kind of meat without loathing, whereas before he took delight in eating it. The very same thing may be seen in beasts, for although they have no reason, nor it may be any thought, all the motions of the spirits and the kernel, which excite passions in us, yet are in them, and serve to foment and fortify (not as in us the passions but) the motions of the nerves and muscles their concomitants. So when a dog sees a partridge, he is naturally inclined to run to it and when he hears a piece go off, this noise incites him naturally to run away. Yet nevertheless, we ordinarily breed up spaniels so, that the fight of a partridge makes them couch and the noise of a discharged piece makes them run to it. Now these things are profitable to know, to encourage every one to study the regulation of his passions. For since with a little art the motions of the brain in beasts who are void of reason may be altered, it is evident they may more easily in men and that even those who have the weakest souls, may acquire a most absolute empire over all their passions, if art and industry be used to manage and govern them. The 52nd Article What is the use of them and that they may be numbered. Furthermore, I observe that the objects which move the senses excite not diverse passions in us by reason of so many diversities in them, but merely because they may several ways hurt or profit us, or else, in general, be important to us. And, that the use of all the passions consists only in this, that they dispose the soul to will the things which nature dictates are profitable to us, and to persist in this will. As also the very agitation of the spirits, accustomed to cause them, dispose the body to the motions that further the execution of those things. Wherefore to calculate them, we are only to examine in order after how many considerable manners our senses may be moved by their objects. And I will here make a general muster of all the principal passions according to order, that so they may be found. The 56th Article Love and hatred. Now, all the precedent passions may be excited in us, and we not [in] any way perceive whether the object that causes them is good or bad. But when a thing is represented to us as good in relation to us, that is, as being convenient for us, this breeds in us love to that. And when it is represented to us as evil or hurtful this excites hatred in us. The 58th Article Hope, fear, jealousy, security and despair. It is sufficient to think that the acquisition of a good, or the avoiding an evil, is possible to be incited to desire it. But when a man considers further whether there be much or small probability that he may obtain what he desires, that which represents much excites hope in us, and that which represents small excites fear, whereof jealousy is one sort. And when hope is extreme it changes its nature and is called security or assurance; as on the contrary, extreme fear becomes despair. The 63rd Article Satisfaction of a man's self, and repentance. We may also consider the cause of good or evil, as well present as past. And the good which has been done by us gives us an inward satisfaction, which is the sweetest of all the passions. Whereas evil excites repentance, which is the bitterest. The 65th Article Indignation and wrath. In the same manner, evil done by others, having no relation to us, breeds only in us indignation against them; and when it relates to us, it moves wrath also. The 66th Article Glory and shame. Moreover, the good, which is or has been in us in reference to the opinion other men may have of it, excites glory in us; and the evil, shame. The 67th Article Distaste, sorrow, and lightheartedness. And sometimes the continuance of a good causes weariness or distaste, whereas that of evil allays sorrow. Lastly, from good past proceeds discontent, which is a sort of sorrow; and from evil past, lightheartedness a sort of joy. The 68th Article Wherefore this numeration of the passions is different from that commonly received. This is the order which seems best to me for reckoning of the passions. Wherein, I know very well I digress from the opinion of all who have written before me. But I do it not without great cause. For they deduce their numeration thus: they distinguish in the sensitive parts of the soul two appetites, the one they call concupiscible, the other irascible. And because I understand not any distinction of parts in the soul (as I said before), me thinks it signifies nothing, unless that it has two faculties, one to desire, another to be angry. And because it has, in the same manner, faculties to admire, love, hope, fear, and also to admit into it every one of the other passions, or to do the actions whereunto these passions impel them, I see not what they meant by attributing them all to desire, or anger. Besides, their catalogue comprehends not all the principal passions, as, I believe, this does. I speak here only of the principal, because one might yet distinguish many more particular ones, and their number is indefinite. The 69th Article That there are but six primitive passions. But the number of those which are simple and primitive is not very great. For do but review all those I have cast up, and it may easily be noted that there are but six such, to wit, admiration, love, hatred, desire, joy and sadness, and that all the otherare compounded of some of these six, or are sorts of them. Wherefore, that the multitude of them might not perplex the readers, I will here treat distinctly of the six primitive ones and afterwards show in what manner the rest derive their pedigree from them. The 70th Article Of admiration, the definition and cause of it. Admiration is a sudden surprise of the soul, which causes in her an inclination to consider with attention the objects which seem rare and extraordinary to her. It is caused first by an imperfection in the brain that represents the object as rare, and consequently, worthy to be seriously considered. After that, by the motion of the spirits which are disposed by this impression to tend with might and main towards that place of the brain where it is, to fortify and conserve it there 1 CHRONICLES 16 16:26 For all the gods of the nations are worthless, but the Lord made the heavens. 16:27 Majestic splendor emanates from him, he is the source of strength and joy. 16:28 Ascribe to the Lord, O families of the nations, ascribe to the Lord splendor and strength! 16:29 Ascribe to the Lord the splendor he deserves! Bring an offering and enter his presence! Worship the Lord in holy attire! 16:30 Tremble before him, all the earth! The world is established, it cannot be moved. PSALMS 73 73:21 Yes, my spirit was bitter, and my insides felt sharp pain. 73:22 I was ignorant and lacked insight; I was as senseless as an animal before you. 73:23 But I am continually with you; you hold my right hand. 73:24 You guide me by your wise advice, and then you will lead me to a position of honor. 73:25 Whom do I have in heaven but you? I desire no one but you on earth. 73:26 My flesh and my heart may grow weak, but God always protects my heart and gives me stability. 73:27 Yes, look! Those far from you die; you destroy everyone who is unfaithful to you. 73:28 But as for me, God’s presence is all I need. I have made the sovereign Lord my shelter, as I declare all the things you have done. ISAIAH 35 35:4 Tell those who panic, “Be strong! Do not fear! Look, your God comes to avenge! With divine retribution he comes to deliver you.” 35:5 Then blind eyes will open, deaf ears will hear. 35:6 Then the lame will leap like a deer, the mute tongue will shout for joy; for water will flow in the desert, streams in the wilderness. 35:7 The dry soil will become a pool of water, the parched ground springs of water. Where jackals once lived and sprawled out, grass, reeds, and papyrus will grow. 35:8 A thoroughfare will be there – it will be called the Way of Holiness. The unclean will not travel on it; it is reserved for those authorized to use it – fools will not stray into it. MATTHEW 4 4:23 Jesus went throughout all of Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people. 4:24 So a report about him spread throughout Syria. People brought to him all who suffered with various illnesses and afflictions, those who had seizures, paralytics, and those possessed by demons, and he healed them. 4:25 And large crowds followed him from Galilee, the Decapolis, Jerusalem, Judea, and beyond the Jordan River. MATTHEW 12 12:43 “When an unclean spirit goes out of a person, it passes through waterless places looking for rest but does not find it. 12:44 Then it says, ‘I will return to the home I left.’ When it returns, it finds the house empty, swept clean, and put in order. 12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so the last state of that person is worse than the first. It will be that way for this evil generation as well!” MARK 11 11:22 Jesus said to them, “Have faith in God. 11:23 I tell you the truth, if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him. 11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours. 11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will 37 also forgive you your sins.” LUKE 7 8:3 and Joanna the wife of Cuza (Herod’s household manager), Susanna, and many others who provided for them out of their own resources. The demon returns to the person it had left discovering that he or she is still receptive to the demon’s presence because no superior power occupies that person. Consequently the demon invites seven other demons, a full complement, and they take up residence in the person. LUKE 17 18:1 Jesus told his disciples a parable to show them they should always pray and not lose heart. 18:3 There was also a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’ 18:4 For a while he refused, but later on he said to himself, ‘Though I neither fear God nor have regard for people, \ \18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out by her unending pleas.’” \ \18:6 And the Lord said, “Listen to what the unrighteous judge says! 18:7 Won’t God give justice to his chosen ones, who cry out to him day and night? Will he delay long to help them? 18:8 I tell you, he will give them justice speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?” ROMANS 8 8:12 So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh 8:13 (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live. 8:14 For all who are led by the Spirit of God are the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) – if indeed we suffer with him so we may also be glorified with him. 1 CORINTHIANS 12 12:12 For just as the body is one and yet has many members, and all the members of the body – though many – are one body, so too is Christ. 12:13 For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves or free, we were all made to drink of the one Spirit. 12:14 For in fact the body is not a single member, but many. 12:15 If the foot says, “Since I am not a hand, I am not part of the body,” it does not lose its membership in the body because of that. 12:16 And if the ear says, “Since I am not an eye, I am not part of the body,” it does not lose its membership in the body because of that. 12:17 If the whole body were an eye, what part would do the hearing? If the whole were an ear, what part would exercise the sense of smell? 12:18 But as a matter of fact, God has placed each of the members in the body just as he decided. 12:19 If they were all the same member, where would the body be? 12:20 So now there are many members, but one body. 12:21 The eye cannot say to the hand, “I do not need you,” nor in turn can the head say to the foot, “I do not need you.” 12:22 On the contrary, those members that seem to be weaker are essential, 12:23 and those members we consider less honorable we clothe with greater honor, and our unpresentable members are clothed with dignity, 12:24 but our presentable members do not need this. Instead, God has blended together the body, giving greater honor to the lesser member, 12:25 so that there may be no division in the body, but the members may have mutual concern for one another. 12:26 If one member suffers, everyone suffers with it. If a member is honored, all rejoice with it. EPHESIANS 1 2:1 ...although you were dead in your transgressions and sins, 2:2 in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience, 2:3 among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest… 2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus. 2:8 For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; 2:9 it is not from works, so that no one can boast. 2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. EPHESIANS 6 6:10 ...be strengthened in the Lord and in the strength of his power. 6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes of the devil. 6:12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world rulers of this darkness, against the spiritual forces of evil in the heavens. 6:13 For this reason, take up the full armor of God so that you may be able to stand your ground on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening the belt of truth around your waist, by putting on the breastplate of righteousness, 6:15 by fitting your feet with the preparation that comes from the good news of peace, 6:16 and in all of this, by taking up the shield of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation and the sword of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray at all times in the Spirit, and to this end be alert, with all perseverance and requests for all the saints. Hebrews 6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself, 6:14 saying, “Surely I will bless you greatly and multiply your descendants abundantly.” 12 6:15 And so by persevering, Abraham 13 inherited the promise. 6:16 For people 14 swear by something greater than themselves, 15 and the oath serves as a confirmation to end all dispute. 16 6:17 In the same way 17 God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, 18 and so he intervened with an oath, 6:18 so that we who have found refuge in him 19 may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, 20 6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. 7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. 1 7:2 To him 2 also Abraham apportioned a tithe 3 of everything. 4 His name first means 5 king of righteousness, then king of Salem, that is, king of peace. 7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time. 7:4 But see how great he must be, if 6 Abraham the patriarch gave him a tithe 7 of his plunder. 7:5 And those of the sons of Levi who receive the priestly office 8 have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, 9 although they too are descendants of Abraham. 10 7:6 But Melchizedek 11 who does not share their ancestry 12 collected a tithe 13 from Abraham and blessed 14 the one who possessed the promise. 7:7 Now without dispute the inferior is blessed by the superior, 7:8 and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive. 7:9 And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham. 7:10 For he was still in his ancestor Abraham’s loins 15 when Melchizedek met him. 7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis 16 the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order? 7:12 For when the priesthood changes, a change in the law must come 17 as well. 7:13 Yet the one these things are spoken about belongs to 18 a different tribe, and no one from that tribe 19 has ever officiated at the altar. 7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. 7:15 And this is even clearer if another priest arises in the likeness of Melchizedek, 7:16 who has become a priest not by a legal regulation about physical descent 20 but by the power of an indestructible life. 7:17 For here is the testimony about him: 21 “You are a priest forever in the order of Melchizedek.” 22 7:18 On the one hand a former command is set aside 23 because it is weak and useless, 24 7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 7:20 And since 25 this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation, 7:21 but Jesus 26 did so 27 with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” 28 – 7:22 accordingly Jesus has become the guarantee 29 of a better covenant. 7:23 And the others 30 who became priests were numerous, because death prevented them 31 from continuing in office, 32 7:24 but he holds his priesthood permanently since he lives forever. 7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. 7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. 7:28 For the law appoints as high priests men subject to weakness, 33 but the word of solemn affirmation that came after the law appoints a son made perfect forever. 1 JOHN 4 4:1 Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophet have gone out into the world. 4:2 By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, 4:3 but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world. 4:4 You are from God, little children, and have conquered them, because the one who is in you is greater than the one who is in the world. 4:5 They are from the world; therefore they speak from the world’s perspective and the world listens to them. 4:6 We are from God; the person who knows God listens to us, but whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of deceit.
  26. Actual reality?????

    9. It was a usual meeting. The Holy Prophet (S.A.W.) was in his place and his companions gathered around him to hear the words of wisdom and guidance. Suddenly a poor man in rags appeared, saluted the assembly: "Salamun Alaikum" (Peace be on you) And finding a vacant place comfortably sat down. The Prophet (S.A.W.) had taught them that all Muslims were brothers and in an assembly one should sit wherever one finds a place, regardless of any status. Now, it so happened that this poor man was seated next to a very rich man. The rich man felt very disturbed and tried to collect the edges of his dress around himself, so that the poor man didn't touch them. The Prophet (S.A.W.) observed this and addressing the rich man he (S.A.W.) said: " Perhaps you are afraid that his poverty would affect you?" " No, O Messenger of Allah," he said. "Then perhaps you were apprehensive about some of your wealth flying away to him?" " No, O Messenger of Allah." "Or you feared that your clothes would become dirty if he touched them?" " No, O Messenger of Allah." " Then why did you draw yourself and your clothes away from him?" The rich man said: "I admit that was the most undesirable thing to do. It was an error and I confess my guilt. Now to make amends for it I will give away half of my wealth to this Muslim brother so that I may be forgiven." Just as he said this, the poor man rose and said, " O Prophet of Allah, I do not accept this offer." People present were taken by surprise, they thought that the poor man was a fool, but then he explained: " O Prophet of Allah, I refuse to accept this offer because I fear that I might then become arrogant and ill-treat my Muslim brothers the way he did to me." ......................................................................... سبب عدم بدء سورة التوبة بالبسملة - ذاكر نايك Zakir Naik محاضرات د.ذاكر نايك مترجم Zakir Naik https://www.youtube.com/watch?v=2dt7ygmltIQ د. ذاكر نايك يثبت لبنت مسيحية بالدليل أن المسلمين هم من يتبعون تعاليم المسيح https://www.youtube.com/watch?v=egTFgk-2OPE
  27. The brain's angular gyrus allows us to formulate ideas. Recent experiments have demonstrated the possibility that stimulation of the right angular gyrus is the cause of out-of-body experiences. Stimulation of the left angular gyrus in one experiment caused a woman to perceive a shadowy person lurking behind her. The shadowy figure is actually a perceived double of the self.[21] Another such experiment gave the test subject the sensation of being on the ceiling. This is attributed to a discrepancy in the actual position of the body, and the mind's perceived location of the body. Out-of-Body Experience? Your Brain Is to Blame Corporeal may refer to: Matter (corporeal, or actual, physical substance or matter), generally considered to be a substance (often a particle) that has rest mass and (usually) also volume Body, of or relating to the body Descartes' Meditations MEDITATION VI OF THE EXISTENCE OF MATERIAL THINGS, AND OF THE REAL DISTINCTION BETWEEN THE MIND AND BODY OF MAN. there can be no doubt that God possesses the power of producing all the objects I am able distinctly to conceive, and I never considered anything impossible to him, unless when I experienced a contradiction in the attempt to conceive it aright...the faculty of imagination which I possess, and of which I am conscious that I make use when I apply myself to the consideration of material things, is sufficient to persuade me of their existence: for, when I attentively consider what imagination is, I find that it is simply a certain application of the cognitive faculty ( facultas cognoscitiva) to a body which is immediately present to it, and which therefore exists...I observe that a special effort of mind is necessary to the act of imagination, which is not required to conceiving or understanding (ad intelligendum); and this special exertion of mind clearly shows the difference between imagination and pure intellection (imaginatio et intellectio pura). I easily understand that, if some body exists, with which my mind is so conjoined and united as to be able, as it were, to consider it when it chooses, it may thus imagine corporeal objects; so that this mode of thinking differs from pure intellection only in this respect, that the mind in conceiving turns in some way upon itself, and considers some one of the ideas it possesses within itself; but in imagining it turns toward the body, and contemplates in it some object conformed to the idea which it either of itself conceived or apprehended by sense. I easily understand, I say, that imagination may be thus formed, if it is true that there are bodies; and because I find no other obvious mode of explaining it, I thence, with probability, conjecture that they exist, but only with probability; and although I carefully examine all things, nevertheless I do not find that, from the distinct idea of corporeal nature I have in my imagination, I can necessarily infer the existence of any body. I am accustomed to imagine many other objects besides that corporeal nature which is the object of the pure mathematics, as, for example, colors, sounds, tastes, pain, and the like, although with less distinctness; and, inasmuch as I perceive these objects much better by the senses, through the medium of which and of memory, they seem to have reached the imagination, I believe that, in order the more advantageously to examine them, it is proper I should at the same time examine what sense-perception is, and inquire whether from those ideas that are apprehended by this mode of thinking ( consciousness), I cannot obtain a certain proof of the existence of corporeal objects. what was beneficial I remarked by a certain sensation of pleasure, and what was hurtful by a sensation of pain. And besides this pleasure and pain, I was likewise conscious of hunger, thirst, and other appetites, as well as certain corporeal inclinations toward joy, sadness, anger, and similar passions. And, out of myself, besides the extension, figure, and motions of bodies, I likewise perceived in them hardness, heat, and the other tactile qualities, and, in addition, light, colors, odors, tastes, and sounds, the variety of which gave me the means of distinguishing the sky, the earth, the sea, and generally all the other bodies, from one another. And certainly, considering the ideas of all these qualities, which were presented to my mind, and which alone I properly and immediately perceived, it was not without reason that I thought I perceived certain objects wholly different from my thought, namely, bodies from which those ideas proceeded; for I was conscious that the ideas were presented to me without my consent being required, so that I could not perceive any object, however desirous I might be, unless it were present to the organ of sense; and it was wholly out of my power not to perceive it when it was thus present. And because the ideas I perceived by the senses were much more lively and clear, and even, in their own way, more distinct than any of those I could of myself frame by meditation, or which I found impressed on my memory, it seemed that they could not have proceeded from myself, and must therefore have been caused in me by some other objects; and as of those objects I had no knowledge beyond what the ideas themselves gave me, nothing was so likely to occur to my mind as the supposition that the objects were similar to the ideas which they caused. And because I recollected also that I had formerly trusted to the senses, rather than to reason, and that the ideas which I myself formed were not so clear as those I perceived by sense, and that they were even for the most part composed of parts of the latter, I was readily persuaded that I had no idea in my intellect which had not formerly passed through the senses. Nor was I altogether wrong in likewise believing that that body which, by a special right, I called my own, pertained to me more properly and strictly than any of the others; for in truth, I could never be separated from it as from other bodies; I felt in it and on account of it all my appetites and affections, and in fine I was affected in its parts by pain and the titillation of pleasure, and not in the parts of the other bodies that were separated from it. But when I inquired into the reason why, from this I know not what sensation of pain, sadness of mind should follow, and why from the sensation of pleasure, joy should arise, or why this indescribable twitching of the stomach, which I call hunger, should put me in mind of taking food, and the parchedness of the throat of drink, and so in other cases, I was unable to give any explanation, unless that I was so taught by nature; for there is assuredly no affinity, at least none that I am able to comprehend, between this irritation of the stomach and the desire of food, any more than between the perception of an object that causes pain and the consciousness of sadness which springs from the perception. And in the same way it seemed to me that all the other judgments I had formed regarding the objects of sense, were dictates of nature; because I remarked that those judgments were formed in me, before I had leisure to weigh and consider the reasons that might constrain me to form them. I also discovered error in judgments founded on the external senses; and not only in those founded on the external, but even in those that rested on the internal senses; for is there aught more internal than pain ? And yet I have sometimes been informed by parties whose arm or leg had been amputated, that they still occasionally seemed to feel pain in that part of the body which they had lost, --a circumstance that led me to think that I could not be quite certain even that any one of my members was affected when I felt pain in it. And to these grounds of doubt I shortly afterward also added two others of very wide generality: the first of them was that I believed I never perceived anything when awake which I could not occasionally think I also perceived when asleep, and as I do not believe that the ideas I seem to perceive in my sleep proceed from objects external to me, I did not any more observe any ground for believing this of such as I seem to perceive when awake; the second was that since I was as yet ignorant of the author of my being or at least supposed myself to be so, I saw nothing to prevent my having been so constituted by nature as that I should be deceived even in matters that appeared to me to possess the greatest truth. And, with respect to the grounds on which I had before been persuaded of the existence of sensible objects, I had no great difficulty in finding suitable answers to them; for as nature seemed to incline me to many things from which reason made me averse, I thought that I ought not to confide much in its teachings. And although the perceptions of the senses were not dependent on my will, I did not think that I ought on that ground to conclude that they proceeded from things different from myself, since perhaps there might be found in me some faculty, though hitherto unknown to me, which produced them.18 I know that all which I clearly and distinctly conceive can be produced by God exactly as I conceive it, it is sufficient that I am able clearly and distinctly to conceive one thing apart from another, in order to be certain that the one is different from the other, seeing they may at least be made to exist separately, by the omnipotence of God; and it matters not by what power this separation is made, in order to be compelled to judge them different; and, therefore, merely because I know with certitude that I exist, and because, in the meantime, I do not observe that aught necessarily belongs to my nature or essence beyond my being a thinking thing, I rightly conclude that my essence consists only in my being a thinking thing [or a substance whose whole essence or nature is merely thinking]. And although I may, or rather, as I will shortly say, although I certainly do possess a body with which I am very closely conjoined; nevertheless, because, on the one hand, I have a clear and distinct idea of myself, in as far as I am only a thinking and unextended thing, and as, on the other hand, I possess a distinct idea of body, in as far as it is only an extended and unthinking thing, it is certain that I, [that is, my mind, by which I am what I am], is entirely and truly distinct from my body, and may exist without it. I find I possess the faculties of imagining and perceiving, without which I can indeed clearly and distinctly conceive myself as entire, but I cannot reciprocally conceive them without conceiving myself, that is to say, without an intelligent substance in which they reside, for [in the notion we have of them, or to use the terms of the schools] in their formal concept, they comprise some sort of intellection; whence I perceive that they are distinct from myself as modes are from things. I remark likewise certain other faculties, as the power of changing place, of assuming diverse figures, and the like, that cannot be conceived and cannot therefore exist, any more than the preceding, apart from a substance in which they inhere. It is very evident, however, that these faculties, if they really exist, must belong to some corporeal or extended substance, since in their clear and distinct concept there is contained some sort of extension, but no intellection at all. Further, I cannot doubt but that there is in me a certain passive faculty of perception, that is, of receiving and taking knowledge of the ideas of sensible things; but this would be useless to me, if there did not also exist in me, or in some other thing, another active faculty capable of forming and producing those ideas. But this active faculty cannot be in me [in as far as I am but a thinking thing], seeing that it does not presuppose thought, and also that those ideas are frequently produced in my mind without my contributing to it in any way, and even frequently contrary to my will. This faculty must therefore exist in some substance different from me, in which all the objective reality of the ideas that are produced by this faculty is contained formally or eminently, as I before remarked; and this substance is either a body, that is to say, a corporeal nature in which is contained formally [and in effect] all that is objectively [and by representation] in those ideas; or it is God himself, or some other creature, of a rank superior to body, in which the same is contained eminently. But as God is no deceiver, it is manifest that he does not of himself and immediately communicate those ideas to me, nor even by the intervention of any creature in which their objective reality is not formally, but only eminently, contained. For as he has given me no faculty whereby I can discover this to be the case, but, on the contrary, a very strong inclination to believe that those ideas arise from corporeal objects, I do not see how he could be vindicated from the charge of deceit, if in truth they proceeded from any other source, or were produced by other causes than corporeal things: and accordingly it must be concluded, that corporeal objects exist. Nevertheless, they are not perhaps exactly such as we perceive by the senses, for their comprehension by the senses is, in many instances, very obscure and confused; but it is at least necessary to admit that all which I clearly and distinctly conceive as in them, that is, generally speaking all that is comprehended in the object of speculative geometry, really exists external to me. God is no deceiver, and that consequently he has permitted no falsity in my opinions which he has not likewise given me a faculty of correcting, I think I may with safety conclude that I possess in myself the means of arriving at the truth. And, in the first place, it cannot be doubted that in each of the dictates of nature there is some truth: for by nature, considered in general, I now understand nothing more than God himself, or the order and disposition established by God in created things; and by my nature in particular I understand the assemblage of all that God has given me. Nature likewise teaches me by these sensations of pain, hunger, thirst, etc., that I am not only lodged in my body as a pilot in a vessel, but that I am besides so intimately conjoined, and as it were intermixed with it, that my mind and body compose a certain unity. nature teaches me that my own body is surrounded by many other bodies, some of which I have to seek after, and others to shun. And indeed, as I perceive different sorts of colors, sounds, odors, tastes, heat, hardness, etc., I safely conclude that there are in the bodies from which the diverse perceptions of the senses proceed, certain varieties corresponding to them, although, perhaps, not in reality like them; and since, among these diverse perceptions of the senses, some are agreeable, and others disagreeable, there can be no doubt that my body, or rather my entire self, in as far as I am composed of body and mind, may be variously affected, both beneficially and hurtfully, by surrounding bodies. there are many other beliefs which though seemingly the teaching of nature, are not in reality so, but which obtained a place in my mind through a habit of judging inconsiderately of things. It may thus easily happen that such judgments shall contain error: thus, for example, the opinion I have that all space in which there is nothing to affect [or make an impression on] my senses is void: that in a hot body there is something in every respect similar to the idea of heat in my mind; that in a white or green body there is the same whiteness or greenness which I perceive; that in a bitter or sweet body there is the same taste, and so in other instances; that the stars, towers, and all distant bodies, are of the same size and figure as they appear to our eyes, etc. But that I may avoid everything like indistinctness of conception, I must accurately define what I properly understand by being taught by nature. For nature is here taken in a narrower sense than when it signifies the sum of all the things which God has given me; seeing that in that meaning the notion comprehends much that belongs only to the mind [to which I am not here to be understood as referring when I use the term nature] nature, taking the term in the sense explained, teaches me to shun what causes in me the sensation of pain, and to pursue what affords me the sensation of pleasure, and other things of this sort; but I do not discover that it teaches me, in addition to this, from these diverse perceptions of the senses, to draw any conclusions respecting external objects without a previous [ careful and mature ] consideration of them by the mind: for it is, as appears to me, the office of the mind alone, and not of the composite whole of mind and body, to discern the truth in those matters. Thus, although the impression a star makes on my eye is not larger than that from the flame of a candle, I do not, nevertheless, experience any real or positive impulse determining me to believe that the star is not greater than the flame; the true account of the matter being merely that I have so judged from my youth without any rational ground...I have been accustomed to pervert the order of nature, because these perceptions of the senses, although given me by nature merely to signify to my mind what things are beneficial and hurtful to the composite whole of which it is a part, and being sufficiently clear and distinct for that purpose, are nevertheless used by me as infallible rules by which to determine immediately the essence of the bodies that exist out of me, of which they can of course afford me only the most obscure and confused knowledge. A difficulty, however, here presents itself, respecting the things which I am taught by nature must be pursued or avoided, and also respecting the internal sensations in which I seem to have occasionally detected error, [and thus to be directly deceived by nature]...thus we can infer nothing from this circumstance beyond that our nature is not omniscient; at which there is assuredly no ground for surprise, since, man being of a finite nature, his knowledge must likewise be of a limited perfection. there is a vast difference between mind and body, in respect that body, from its nature, is always divisible, and that mind is entirely indivisible. For in truth, when I consider the mind, that is, when I consider myself in so far only as I am a thinking thing, I can distinguish in myself no parts, but I very clearly discern that I am somewhat absolutely one and entire; and although the whole mind seems to be united to the whole body, yet, when a foot, an arm, or any other part is cut off, I am conscious that nothing has been taken from my mind; nor can the faculties of willing, perceiving, conceiving, etc., properly be called its parts, for it is the same mind that is exercised [all entire] in willing, in perceiving, and in conceiving, etc. But quite the opposite holds in corporeal or extended things; for I cannot imagine any one of them [how small soever it may be], which I cannot easily sunder in thought, and which, therefore, I do not know to be divisible. This would be sufficient to teach me that the mind or soul of man is entirely different from the body, if I had not already been apprised of it on other grounds. the mind does not immediately receive the impression from all the parts of the body, but only from the brain, or perhaps even from one small part of it, viz, that in which the common sense (senses communis) is said to be, which as often as it is affected in the same way gives rise to the same perception in the mind, although meanwhile the other parts of the body may be diversely disposed, as is proved by innumerable experiments, which it is unnecessary here to enumerate. experience shows us that all the perceptions which nature has given us are of such a kind as I have mentioned; and accordingly, there is nothing found in them that does not manifest the power and goodness of God. It is true that God could have so constituted the nature of man as that the same motion in the brain would have informed the mind of something altogether different: the motion might, for example, have been the occasion on which the mind became conscious of itself, in so far as it is in the brain, or in so far as it is in some place intermediate between the foot and the brain, or, finally, the occasion on which it perceived some other object quite different, whatever that might be; but nothing of all this would have so well contributed to the preservation of the body as that which the mind actually feels. And certainly this consideration is of great service, not only in enabling me to recognize the errors to which my nature is liable, but likewise in rendering it more easy to avoid or correct them: for, knowing that all my senses more usually indicate to me what is true than what is false, in matters relating to the advantage of the body, and being able almost always to make use of more than a single sense in examining the same object, and besides this, being able to use my memory in connecting present with past knowledge, and my understanding which has already discovered all the causes of my errors, I ought no longer to fear that falsity may be met with in what is daily presented to me by the senses... for I now find a very marked difference between the two states, in respect that our memory can never connect our dreams with each other and with the course of life, in the way it is in the habit of doing with events that occur when we are awake. And, in truth, if some one, when I am awake, appeared to me all of a sudden and as suddenly disappeared, as do the images I see in sleep, so that I could not observe either whence he came or whither he went, I should not without reason esteem it either a specter or phantom formed in my brain, rather than a real man. But when I perceive objects with regard to which I can distinctly determine both the place whence they come, and that in which they are, and the time at which they appear to me, and when, without interruption, I can connect the perception I have of them with the whole of the other parts of my life, I am perfectly sure that what I thus perceive occurs while I am awake and not during sleep. And I ought not in the least degree to doubt of the truth of these presentations, if, after having called together all my senses, my memory, and my understanding for the purpose of examining them, no deliverance is given by any one of these faculties which is repugnant to that of any other: for since God is no deceiver, it necessarily follows that I am not herein deceived. But because the necessities of action frequently oblige us to come to a determination before we have had leisure for so careful an examination, it must be confessed that the life of man is frequently obnoxious to error with respect to individual objects; and we must, in conclusion, ac. knowledge the weakness of our nature 1 CORINTHIANS 14 14:13 So then, one who speaks in a tongue should pray that he may interpret. 14:14 If 6 I pray in a tongue, my spirit prays, but my mind is unproductive. 14:15 What should I do? 7 I will pray with my spirit, but I will also pray with my mind. I will sing praises with my spirit, but I will also sing praises with my mind. 14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift 8 say “Amen” to your thanksgiving, since he does not know what you are saying? 14:17 For you are certainly giving thanks well, but the other person is not strengthened. 14:18 I thank God that I speak in tongues more than all of you, 14:19 but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue. 14:20 Brothers and sisters, 9 do not be children in your thinking. Instead, be infants in evil, but in your thinking be mature. 14:21 It is written in the law: “By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me,” 10 says the Lord. 14:22 So then, tongues are a sign not for believers but for unbelievers. Prophecy, however, is not for unbelievers but for believers. 14:23 So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds? 14:24 But if all prophesy, and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all. 14:25 The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.” ISAIAH 28 28:9 Who is the Lord 19 trying to teach? To whom is he explaining a message? 20 Those just weaned from milk! Those just taken from their mother’s breast! 21 28:10 Indeed, they will hear meaningless gibberish, senseless babbling, a syllable here, a syllable there. 22 28:11 For with mocking lips and a foreign tongue he will speak to these people. 23 28:12 In the past he said to them, 24 “This is where security can be found. Provide security for the one who is exhausted! This is where rest can be found.” 25 But they refused to listen. 28:13 So the Lord’s word to them will sound like meaningless gibberish, senseless babbling, a syllable here, a syllable there. 26 As a result, they will fall on their backsides when they try to walk, 27 and be injured, ensnared, and captured.
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