Als Cure Quotes

The Prophet said that whoever recites everyday the chapter of the Qur’an called al-Wāqiʿah (QUR’AN, 56) will be protected from financial calamity.

Al-Anon’s Three Cs: “You didn’t cause it, you can’t control it, you can’t cure it.

Remember you future counselors and bringers of relief: there will never be a cure for life's problems because so many of tomorrow's problems will be new. Good words, like good work and good thinking, help, even if good words are a lot like highway paint. They can keep plenty of heavy things moving at 70 MPH from going the wrong way. But that doesn't mean life won't cross over if it has to. Learn to avoid the collisions. Find other directions. Often a new yes is the best no. Life lived well doesn't get easier but it does get better. Learn to let things go by. And don't be reluctant: life is al[l]ways surpassing us by. Enjoy it.

Imam Abū alḤasan al-Shādhilī, a thirteenth century scholar, once prayed, “O God, make my bad actions the bad actions of those whom You love, and do not make my good actions the good actions of those with whom You are displeased.

We are powerless over another’s alcoholism. We didn’t cause the disease. We can’t control it. And we can’t cure it.

This is the difference between someone whose heart is purified and sound and one whose heart is impure and corrupt. Impure people oppress, and the pure-hearted not only forgive their oppressors, but elevate them in status and character. In order to purify ourselves, we must begin to recognize this truth. This is what this book is all about — a book of self-purification and a manual of liberation. If we work on our hearts, if we actually implement what is suggested here, we’ll begin to see changes in our lives, our condition, our society, and even within our own family dynamics. It is a blessing that we have this science of purification, a blessing that this teaching exists in the world today. What remains is for us to take these teachings seriously. Signs, Symptoms and Cures of the Spiritual Diseases of the Heart. Translation and Commentary of Imam Mawlud's Matharat al-Qulub. Schaykh Hamza Yusuf. E-Book S. 10

Experience taught me that it is wise to be patient and forbearing with opponents and to use the divine cure of repeling with what is best (then verily he, between whom and you there was enmity, (will become) as though he was a close friend.) Quran 41:34

No one has expressed what is needed better than Abdel Rahman al-Rashed, the general manager of the London-based al-Arabiya news channel. One of the best-known and most respected Arab journalists working today, he wrote the following, in Al-Sharq Al-Awsat (September 6, 2004), after a series of violent incidents involving Muslim extremist groups from Chechnya to Saudi Arabia to Iraq: "Self-cure starts with self-realization and confession. We should then run after our terrorist sons, in the full knowledge that they are the sour grapes of a deformed culture... The mosque used to be a haven, and the voice of religion used to be that of peace and reconciliation. Religious sermons were warm behests for a moral order and an ethical life. Then came the neo-Muslims. An innocent and benevolent religion, whose verses prohibit the felling of trees in the absence of urgent necessity, that calls murder the most heinous of crimes, that says explicitly that if you kill one person you have killed humanity as a whole, has been turned into a global message of hate and a universal war cry... We cannot clear our names unless we own up to the shameful fact that terrorism has become an Islamic enterprise; an almost exclusive monopoly, implemented by Muslim men and women. We cannot redeem our extremist youth, who commit all these heinous crimes, without confronting the Sheikhs who thought it ennobling to reinvent themselves as revolutionary ideologues, sending other people's sons and daughters to certain death, while sending their own children to European and American schools and colleges.

Throgh me men gon into that blysful place Of hertes hele and dedly woundes cure; Thorgh me men gon unto the welle of grace, There grene and lusty May shal evere endure. This is the wey to al good aventure. Be glad, thow redere, and thy sorwe of-caste; Al open am I - passe in, and sped thee faste!' 'Thorgh me men gon,' than spak that other side, 'Unto the mortal strokes of the spere Of which Disdayn and Daunger is the gyde, There nevere tre shal fruyt ne leves bere. This strem yow ledeth to the sorweful were There as the fish in prisoun is al drye; The'eschewing is only the remedye!

Someday, scientists will discover a vaccine, a prophylactic, a cure, and people will talk about ALS the way they talk about polio. Parents will tell their children that people used to get something called ALS, and they died from it. It was a horrible disease that paralyzed its victims. Children will vaguely imagine the horror of it for a moment before skipping along to a sunnier topic, fleetingly grateful for a reality that will never include those three letters.

Imam Ibn Qayyim al-Jawziyyah, a thirteenth century scholar, said that it is possible for anyone to have sincerity in what one does and in what one believes, irrespective of creed.

Morrie had amyotrophic lateral sclerosis (ALS), Lou Gehrig's disease, a brutal, unforgiving illness of the neurological system. There was no known cure.

Non ci sono atei in fin di vita, mi dicono, e rari sono gli agnostici al reparto di cure intensive.

There’s a cure for everything!

To slaughter one’s ego, I found there to be only one cure, travel - Huja

Un bambino ha bisogno del grembo materno per venire al mondo. Una volta che ha lasciato il grembo, la madre come datrice di vita è una forza esaurita, come il padre. Da quel momento in poi il bambino ha bisogno di amore e di cure che possono venire da un uomo come da una donna.

It is no coincidence that those very people who do good and who hope to do more of it are, in fact, those who reflect on death and work for the Hereafter the most, so that the Day of Judgment will be a moment of joy and light for them. It is wise to meditate on death— its throes and the various states after it. For example, one should imagine—while he or she has life and is safe—the trial of the Traverse (al-ṣirāṭ) that every soul must pass over in the Hereafter, beneath which is the awesome inferno and the screams and anguish of those evildoers who already have been cast therein.

An estimated 3.5 million people with serious mental illnesses are going without treatment (Kessler et al. 2001). That is scandalous. But mentally ill people are not the cause of the violence problem. If schizophrenia, bipolar disorder, and depression were cured, our society’s problem of violence would diminish by only about 4% (Swanson 1994).

El bien no está en la naturaleza, tampoco en los sermones de los maestros religiosos ni de los profetas, no está en las doctrinas de los grandes sociólogos y líderes populares, no está en la ética de los filósofos. Son las personas corrientes las que llevan en sus corazones el amor por todo cuanto vive; aman y cuidan de la vida de modo natural y espontáneo. Al final del día prefieren el calor del hogar a encender hogueras en las plazas. Así, además de ese bien grande y amenazador, existe también la bondad cotidiana de los hombres. Es la bondad de una viejecita que lleva un mendrugo de pan a un prisionero, la bondad del soldado que da de beber de su cantimplora al enemigo herido, la bondad de los jóvenes que se apiadan de los ancianos, la bondad del campesino que oculta en el pajar a un viejo judío. Es la bondad del guardia de una prisión que, poniendo en peligro su propia libertad, entrega las cartas de prisioneros y reclusos, con cuyas ideas no congenia, a sus madres y mujeres. Es la bondad particular de un individuo hacia, otro, es una bondad sin testigos, pequeña, sin ideología. Podríamos denominarla bondad sin sentido. La bondad de los nombres al margen del bien religioso y social. Pero si nos detenemos a pensarlo, nos damos cuenta de que esa bondad sin sentido, particular, casual, es eterna. Se extiende a todo lo vivo, incluso a un ratón O a una rama quebrada que el transeúnte, parándose un instante, endereza para que cicatrice y se cure rápido. En estos tiempos terribles en que la locura reina en nombre de la gloria de los Estados, las naciones y el bien universa I, en esta época en que los hombres ya no parecen hombres y sólo se agitan como las ramas en los árboles, como piedras que arrastran a otras piedras en una avalancha que llena los barrancos y las fosas, en esta época de horror y demencia, la bondad sin sentido, compasiva, esparcida en la vida como una partícula de radio, no ha desaparecido. Vida y Destino (Galaxia Gutenberg)

The world has been changing even faster as people, devices and information are increasingly connected to each other. Computational power is growing and quantum computing is quickly being realised. This will revolutionise artificial intelligence with exponentially faster speeds. It will advance encryption. Quantum computers will change everything, even human biology. There is already one technique to edit DNA precisely, called CRISPR. The basis of this genome-editing technology is a bacterial defence system. It can accurately target and edit stretches of genetic code. The best intention of genetic manipulation is that modifying genes would allow scientists to treat genetic causes of disease by correcting gene mutations. There are, however, less noble possibilities for manipulating DNA. How far we can go with genetic engineering will become an increasingly urgent question. We can’t see the possibilities of curing motor neurone diseases—like my ALS—without also glimpsing its dangers. Intelligence is characterised as the ability to adapt to change. Human intelligence is the result of generations of natural selection of those with the ability to adapt to changed circumstances. We must not fear change. We need to make it work to our advantage. We all have a role to play in making sure that we, and the next generation, have not just the opportunity but the determination to engage fully with the study of science at an early level, so that we can go on to fulfil our potential and create a better world for the whole human race. We need to take learning beyond a theoretical discussion of how AI should be and to make sure we plan for how it can be. We all have the potential to push the boundaries of what is accepted, or expected, and to think big. We stand on the threshold of a brave new world. It is an exciting, if precarious, place to be, and we are the pioneers. When we invented fire, we messed up repeatedly, then invented the fire extinguisher. With more powerful technologies such as nuclear weapons, synthetic biology and strong artificial intelligence, we should instead plan ahead and aim to get things right the first time, because it may be the only chance we will get. Our future is a race between the growing power of our technology and the wisdom with which we use it. Let’s make sure that wisdom wins.

A person will always find someone with more talent and more knowledge. Ultimately, “Above all those who have knowledge is the All-Knowing” (QUR’AN , 12:76), God. Moses was once asked if he was the most knowledgeable of people, and he answered “Yes.” Moses was then told that there was a man who had knowledge that Moses did not have. This man was Khiḍr , who was not a prophet, but Moses , without a trace of vanity, became his student. (The story is told in Sura al-Kahf of the Qur’an.)

La necesidad de una mujer que cure la soledad del asesinato —dijo el emperador, rememorando—. Que borre la culpabilidad de la victoria o la vanagloria de la derrota, aquiete el temblor de los huesos, enjugue las lágrimas calientes del alivio y la vergüenza. Que nos abrace mientras sentimos la marea menguante de nuestro odio y esa forma de bochorno aún mayor a la que da paso. Que nos rocíe con lavanda para ocultar el olor de la sangre en las yemas de los dedos y el hedor de la matanza en la barba. La necesidad de una mujer que nos diga que somos suyos y que aleje la muerte de nuestros pensamientos. Que sofoque nuestra curiosidad sobre cómo será hallarse ante el Trono del Juicio, que elimine nuestra envidia de quienes han ido antes que nosotros a ver al Todopoderoso tal como es, y aplaque las dudas que se retuercen en nuestro estómago, sobre la existencia de la vida después de la muerte e incluso del propio Dios, porque los caídos están absolutamente muertos, y ya no parece existir ningún cometido superior

When I first stopped trying to fix other people, I turned my attention to 'curing' myself. I was in a hurry to get this healing process over. I wanted immediate recovery from the effects of growing up in a family riddled with alcoholism and from being married to an alcoholic. I looked forward to the day I would graduate from Al-Anon and get on with my life. As year two and year three passed, I was still in the program. I began to despair as the character defects I had worked so long to overcome came back to haunt me, particularly during times of stress and during periods when I didn't attend meetings. I have severe arthritis in my joints. To cope with my condition, I have to assess my body each day and patiently respond to its needs. Some days I need a warm bath to get going in the morning. On other days I apply a medicated rub to the painful areas. Yet other days some light stretching and exercise help to loosen me up. I'ave accepted that my arthritis will never go away. It's a condition I manage daily with consistent, on-going care. One day I made a connection between my medical condition and my struggle with recovery. I began to look at myself as having 'arthritis of the personality,' requiring patient, continuous care to keep me from 'stiffening' into old habits and attitudes. This care includes attending meetings, reading Al-Anon literature, calling my sponsor, and engaging in service. Now, as long as I practice patience, recovery is a manageable and adventurous process instead of an arduously sought end point.

Imam al-Qarāfī differentiates between the hope inherent in the Arabic word rajā’ and the hope implied by taṭwīl al-’amal. The Qur’an praises one who hopes for God and meeting Him in the Hereafter: “Say [O Muḥammad], ‘I am but a man like yourselves, but to whom it is revealed that your God is but one God. So whoever hopes to meet his Lord, let him do righteous deeds and never associate anyone with the worship of his Lord’” (QUR’AN , 18:110). A famous hadith narrated from ʿĀ’ishah relates that the Prophet said, “Whoever loves to meet God is one whom God also loves to meet.” And ʿĀ’ishah asked, “O Messenger of God, what about disliking death?” He replied, “It is natural to dislike death, but ultimately meeting God is something the believer seeks and looks forward to.” This kind of hope is known as rajā’. It is hope coupled with sincere effort to achieve what one hopes for.

The cure for hatred is straightforward. One should pray for the person toward whom he feels hatred; make specific supplication mentioning this person by name, asking God to give this person good things in this life and the next. When one does this with sincerity, hearts mend. If one truly wants to purify his or her heart and root out disease, there must be total sincerity and conviction that these cures are effective. Arguably, the disease of hatred is one of the most devastating forces in the world. But the force that is infinitely more powerful is love. Love is an attribute of God; hate is not. A name of God mentioned in the Quran is al-Wadud, the Loving one. Hate is the absence of love, and only through love can hatred be removed from the heart. In a profound and beautiful hadith, the Prophet said, "None of you has achieved faith until he loves for his brother what he loves for himself.

Philip dobló, caminó junto al puerto de embarcaciones deportivas; luego atravesó Chrissy Field hasta llegar a la bahía y bordeó la orilla del Pacífico, donde las olas serenas que rompían en la playa y el atemporal aroma salino del mar lo serenaron.Tiritó y se abotonó la chaqueta. En la menguante luz del día, el viento frío del Pacífico atravesaba el Golden Gate y pasaba por su lado a toda velocidad, así como las horas de su vida eternamente pasarían, raudas, sin proporcionarle calor ni placer. El viento presagiaba la escarcha de interminables días futuros, días glaciales en los que se levantaría de la cama sin esperanza de que el porvenir le deparara un hogar, amor, contacto de piel, alegría. La mansión de pensamiento puro que había erigido era helada. Qué extraño que no lo hubiera notado antes. Siguió adelante, pero con la tenue certidumbre de que su casa, su vida entera, se había construido sobre cimientos endebles y falsos

Muslim scholars have identified four essential qualities in human beings, which have been identified in earlier traditions as well. Imam al-Ghazālī and Fakhruddīn al-Rāzī adopted them, as did Imam Rāghib al-Isfahānī in his book on ethics. According to Imam al-Ghazālī, the first of them is quwwat al-ʿilm, known in Western tradition as the rational soul, which is human capacity to learn. The next one, quwwat al-ghaḍab, which may be called the irascible soul, is the capacity that relates to human emotion and anger. The third element, quwwat alshahwah, known as the concupiscent soul, is related to appetite and desire. The fourth power, quwwat al-ʿadl, harmonizes the previous three powers and keeps them in balance so that no one capacity overtakes and suppresses the others. In Western tradition, these capacities correspond to what is known as cardinal virtues. Muslims call them ummahāt al-faḍā’il. They are wisdom, courage, temperance, and justice (ḥikmah, shajāʿah, ʿiffah, and ʿadl). When the rational soul is balanced, the result is wisdom. Whoever is given wisdom has been given much good (QUR’AN , 2:269). Wisdom, according to Imam al-Ghazālī, is found in one who is balanced, who is neither a simpleton nor a shrewd, tricky person. If there is a deficit in the rational soul, the result is foolishness. When the rational soul becomes excessive and inordinately dominant, the result is trickery and the employment of the intellect toward the exploitation of others.

Tra poco meno di un mese sarà il mio compleanno, e per i miei vent'anni desidererei un regalo davvero speciale. A soli diciotto mesi mi è stata diagnosticata l'artrite reumatoide giovanile, per chi non sapesse cosa è lascerò un link apposito nel primo commento qua sotto...Ho passato la maggior parte della mia adolescenza a cercare di nasconderla, addirittura a vergognarmene e a sentirmi diversa dagli altri ragazzi della mia età. Passata questa fase ne è arrivata un'altra, forse anche peggiore, in cui ero davvero arrabbiata con il mondo, e mi chiedevo costantemente cosa avessi mai potuto fare di tanto terribile per meritarmi una sorte del genere. Adesso sto finalmente bene, continuo a curarmi, ma sono serena, felice, sono riuscita ad accettare anche questa parte di me, al punto tale da riuscire a parlarne liberamente su un social network. Tutto ciò è stato possibile solo grazie al supporto e alle cure preziose della mia famiglia a cui sono e sarò sempre profondamente grata, e ovviamente a quelle di medici bravissimi, che ho avuto la fortuna di incontrare durante il mio percorso. Quindi, per questo mio ventesimo compleanno, ho un grande desiderio nel profondo del mio cuore: desidero che tutti i bambini ai quali è stata diagnosticata questa malattia possano avere un percorso di vita fortunato, proprio come il mio. Questo desiderio potrebbe realizzarsi se, voi che state leggendo, decideste di donare anche solo pochi euro all'associazione non-profit ARG Italia, che si occupa della raccolta di fondi con lo scopo di assistere giovani malati reumatici e le loro famiglie, della promozione di prevenzione e cura delle malattie reumatiche infantili, e anche della tutela giuridico-sociale di tutti i malati. Per chi fosse interessato a questo grande gesto d'amore lascerò sotto anche il link della pagina ufficiale dell'associazione, dove potrete scegliere il metodo di donazione che preferite. Grazie dal profondo del cuore a tutti coloro che decideranno di donare qualcosa, e anche a coloro che semplicemente visiteranno il sito per capire di cosa si tratta.

One mode of anti-frontier and anti-self-reliance propaganda is contemporary hysteria about gun control – a part of the materialistic determinism of the hour. To the superficial minds of “Liberals,” collectivists, Marxians, et al., instruments are supposed to act upon man, and men (no longer self-reliant) merely to be acted upon: to them, murder lies in the gun and not in the soul of man. So they think that to deprive men of guns would prevent man from murder! “What the Power Boys – the insiders – behind the gun controls really want, of course, is not to control guns but to control us. They want registration so that they can confiscate; they want to confiscate so that they will have power and we shall be powerless – even as we live today upon a wild frontier demanding ever more self-reliance. “On the old frontier, men had to rely upon themselves and had to be armed until there were sound laws and until law-enforcement officers could enforce the laws. Today laws against thieves, muggers, thugs, rapist, arsonists, looters, murderers (thanks largely to the “Liberal” majority on the Supreme Court) are diluted almost to the point of abolition; the Marshal Dillons of the world, thanks to the same Court, are disarmed or emasculated, they are told to respect the “rights” of thieves, muggers, thugs, rapists, arsonists, looters, muggers, above the right of good citizens to be secure from such felons. “Good citizens, deprived of the processes of the law or the protection of the police, are supposed to accept their lot as the passive happy victims of “the unfortunate,” sheep to be sheared of feed to the wolves bleating about the loveliness of it all. It is “violence” if good citizens defend themselves; it is not “violent” but “protest” if they or their property are assaulted. So gun controls are the order of the day – gun controls that will disarm me of good will, but will not disarm the Mafia, the mobs out on a spree, the wolves on the prowl, the men of ill will. “This is a part of the “Liberal” sentimentality that does not see sin, evil, violence, as realities in the soul of man. To the “Liberal,” all we need is dialogue, discussion, compromise, co-existence, understanding – always in favor of the vicious and never in defense of the victim. The sentimental “Liberal,” fearful of self-reliant man, believes this to be a good thing; the cynical Power Boys pretend to believe it, and use it for their own ends. “Gun control is the new Prohibition. It will not work, as Prohibition did not work. But meanwhile, it will be tried, as a sentimental cure-all, a new usurpation of the rights of a once thoroughly self-reliant people, another step on the march to 1984. It is only a symptom of our modern disease, but it is well worth examining at a little more length. And, as I recently made a trip to the land of Sentimentalia, and brought back a published account of gun control there, I hope you will permit me to offer it as evidence speaking to our condition: “A few hundred of the several hundred million citizens of Sentimentalia have in recent years been shot by criminals. The Congress of that land, led by Senators Tom Prodd and Jokey Hidings, and egged on by the President, responded with a law to first register, and eventually confiscate, all the wicked instruments known as ‘guns.’ The law was passed amid tears of joy. “But, alas, when guns continued to be used by the happy thugs thus freed from the fear of being shot by self-reliant citizens, the Prohibitionists claimed that this meant that knives need to be forbidden… and then violence and murders would end.

Heart Disease is one of the most common and dangerous disease in the world. It is a coronary artery disease which causes a reduction in blood supply to the heart. There are various reasons for this disease but most common are high BP, overweight, saturate life style, junk food, smoking habits and heredity of heart problem in family. Blockage of artery is mainly because of high level of cholesterol in your blood. These issues with slow down your working capacity and will lead you to a point where you will be unable to do what you want to do. You will fatigue, tiredness, unable to exercise and this will ultimately lead towards heart attack & death. The Common remedies for heart diseases are lifelong medicine, angioplasty, bypass surgery. All these methods have great side effects associated with them. Fortunately nature has given us a great gift to cure heart problem. Unfortunately most of the people are not aware about it.

Teachers must not be too severe, and students must not be bashful. According to Luqmân, a dignifi ed quiet on the part of scholars makes people willing to learn. Loquaciousness repels them. On the value of asking questions in order to gain knowledge: “Put questions like a fool, and store up information like a genius.” Six verses ascribed to Ibn al- Arâbî. Another verse, elsewhere ascribed to Bashshâr b. Burd, which runs: The cure of blindness (ignorance) is prolonged questioning. Blindness materializes through prolonged silence in the state of ignorance.

Supongo que no hay nada que le guste más al amor que las historias imposibles. Y no hay nada más imposible que aquello en lo que no cree nadie. Hasta los fantasmas, dicen, guardan el secreto de su existencia en la creencia de la gente. Y David tenía razón: nosotros dos éramos imposibles. Dos desconocidos, en realidad, que solo se habían visto en las buenas, que se habían recogido de la calle y que habían curado las heridas del otro, pero... aunque cures la herida, la cicatriz nunca será tuya.

Nobody wants to sell their soul in exchange for world peace, or to bring an end to famines, or to find a cure for cancer. Everyone is here for purely selfish and personal ambition.

There is a well-known story about al-Aṣmaʿī, the famous Arab philologist and compiler of poetry, when he once came upon a Bedouin and was invited to enter his tent. In Bedouin culture, the women serve guests in the presence of their husbands. This Bedouin had a very beautiful wife, though he himself was quite unattractive. When the men went out to prepare a lamb for a meal, the guest couldn’t resist saying to this woman, “How did such a beautiful woman like you marry such an ugly man like that?” The woman said, “Fear God! Perhaps he had done good works accepted by his Lord, and I am his reward.” God is all-wise in what He gives to people. If one questions the blessing a person has received, then he or she is actually questioning the Giver. This makes envy reprehensible and forbidden.

Qual magnifico esempio della potenza dell'abito era il giovane Oliver Twist! Avvolto nella coperta che era stata fin allora il suo unico indumento, avrebbe potuto essere il figlio di un nobile come quello di un pezzente; sarebbe stato difficile anche per l'osservatore più acuto assegnargli un gradino nella scala sociale. Ma ora che era stato infagottato in vecchi cenci ingialliti, si trovò senz'altro classificato ed etichettato, e cadde subito al posto che gli spettava: un figlio di parrocchia, l'orfano di un ospizio di mendicità, il piccolo schiavo denutrito fatto per essere bastonato dal mondo, disprezzato da tutti e non commiserato da alcuno. Oliver piangeva gagliardamente. Se avesse saputo di essere un orfano, affidato alle cure di una parrocchia e di un soprintendente, forse avrebbe pianto anche più forte.

autorización escrita directamente del autor o del editor. En ningún caso se podrá atribuir al editor, o al autor, culpa o responsabilidad legal alguna por daños,

El día que salí de Bogotá tuve la certeza de que no iba a volver, al menos durante un tiempo prolongado. No se porque estas intuiciones nos llegan de manera tan contundente. Desde que cure el muelle internacional supe que pasarían muchos años antes de que yo decidiera regresar, si es que algún día lo hacía.

Por nuestro hilo notaba que estaba mal, pero él nunca me quería decir por qué de primeras, como si no quisiese darle presencia cuando estábamos a solas, o solo para no revivir aquellas cosas que rozaban, tocaban y retorcían lo grotesco. Al final siempre me lo decía. Me daba mucha pena. En esos momentos quería estar con él más que nunca. No para besarle ni para demostrar que me tenía colada por completo, sino para darle un hombre donde apoyarse, para darle un abrazo para comprarle un paquete de pipas y sentarme con él en su banco a comer tijuana y a escuchar Crystal Castles. Le hablaría de mi gata Virutas para que se alegrara, le enseñaría fotos suyas y nos reiríamos juntos. Le comentaría mi amor por Winnie The Pooh y su amigo Puerquito, que es así como se llama en mi cabeza. Cómo un día me pasé el día con mi familia en el Max Center, el epicentro comercial de Barakaldo, y me compraron un libro de Puerquito que me hizo feliz. Le escucharía todos los minutos y las horas que necesitase soltarlo todo, nuestros clásicos let it out. Le haría reír con mis cosas de Pringada y con sus cosas de fan. Le tumbará en un césped escucharíamos The Cure mirando al cielo. Le pasaría un rotulador para que entre entretuviese pintándome barbaridades en los brazos. Le recordaría la escena de Phiphi vs. Sharon de RuPaul's Drag Race y el fracaso que fue Serena ChaCha. Le permitiría ser pedante sobre lo mala que le parece American Beauty, mi peli favorita. Le preguntaría sobre los orígenes de PXXR GVNG, el realismo sucio de Bukowski, su descubrimiento de The Drums y el outfit que tenía pensado llevar a nuestra próxima pinchada en Razzmatazz. Le haría elegir entre Vetements y Maison Margiela. Le sacaría todas sus nuevas ideas estéticas de haute cuture, como juntar dos camisas en una y parecer la promesa de la próxima MET Gala. Le haría saber que dentro de mí hay alguien que le acepta, le admira y le quiere tal y como es, sin cambiar ni una pizca, sin miedo a que parezca un maricón o a que pierda las formas con gente que en realidad importa una mierda. Le enseñaría que hay un mundo ahí fuera con más freaks como nosotros y que él era una estrella de las cegadoras que había ahí arriba. Que vivir en un mundo pequeño no le condenaba a una vida pequeña. la aseguraría que lo arreglarían mientras me haría un nudo de la garganta, dejaría mis bloqueos y le abrazaría hasta que se le fuese toda la tristeza por los pies. Y si se nos hacía de noche le dejaría mi chaqueta para que no se congelase de frío.

From the perfection of Allah's ihsan is that He allows His slave to taste the bitterness of the break before the sweetness of the mend. He does not break His believing slave, except to mend him. And He does not withhold from him, except to give him. And He does not test him, except to cure him.

Suspicion in the heart that affects one’s thoughts and opinion of another person is considered backbiting of the heart (ghībat al-qalb). This

Imam al-Ghazālī says that there are three types of people: (1) Those who worship God freely (aḥrār); they do so only for the sake of God and His pleasure; included in this type are those who are diligent in their worship to fulfill their covenant of obedience to God. (2) The second type is people who worship like merchants (tujjār), looking to get something out of their worship; for example, a person of this type prays a certain number of prayers in order to receive a known reward, such as a palace in Heaven. (3) Finally, the third type is those who worship like slaves (ʿabīd); they do it out of fear of punishment, specifically, fear of Hellfire.

Scholars have said that if you want to know whether or not your heart is hard, then look at your eye. If it is dry and unmoved to tears, this is an indication of a hard heart. This is called jumūd al-ʿayn or “an unmoved eye.” A person who has sympathy and softness in the heart is said to have a moistened eye.

The provision that one receives is called rizq. Rarely does God use two very similar names that evoke one attribute. When it comes to provision, God is al-Rāziq and al-Razzāq; both names refer to Him as the Provider. We creatures are known as marzūq, the beneficiaries of God’s provision. Some scholars say that provision is anything from which a person derives benefit. Others say it refers to all the material possessions one has. The dominant opinion is the former, since God, the Exalted, says, “And there is not a creature treading the earth but that its provision depends upon God” (QUR’AN , 11:6).

ʿUmar ibn al-Khaṭṭāb is associated with being particularly sensitive to justice and fairness. ʿUthmān ibn ʿAffān’s name is derived from the same Arabic root as ʿiffah, which according to al-Qāmūs of al-Fayrūzabādī, refers not only to moderation but also to one who is abstinent and chaste, a meaning that is fitting for ʿUthmān. The Prophet once said that even the angels were shy before ʿUthmān because of his modesty. In ʿAlī ibn AbīṬālib, there is extraordinary wisdom or ḥikmah. It is true that these great heroes of Islamic civilization embodied in a particular way one of the four virtues, but they also kept a balance that enshrined the rest.

Muslim scholars have identified four essential qualities in human beings, which have been identified in earlier traditions as well. Imam al-Ghazālī and Fakhruddīn al-Rāzī adopted them, as did Imam Rāghib al-Isfahānī in his book on ethics. According to Imam al-Ghazālī, the first of them is quwwat al-ʿilm, known in Western tradition as the rational soul, which is human capacity to learn. The next one, quwwat al-ghaḍab, which may be called the irascible soul, is the capacity that relates to human emotion and anger. The third element, quwwat alshahwah, known as the concupiscent soul, is related to appetite and desire. The fourth power, quwwat al-ʿadl, harmonizes the previous three powers and keeps them in balance so that no one capacity overtakes and suppresses the others.

The fourth cure for heedlessness is the recitation of the Qur’an. Reciting it with tadabbur (reflection) awakens the heart. However, plain recitation is beneficial as well. Learned Muslims have recommended that a person recite one–thirtieth of the Qur’an (juz) every day. If this is difficult, then reciting Sura Yāsīn (36) after the dawn prayer, Sura al-Wāqiʿah (56) after the sunset prayer, and Sura al-Mulk (68) after the evening prayer greatly benefit the soul. (New Muslims should strive with their utmost to learn how to read the original Arabic text of the Qur’an. Meanwhile, one is advised to listen to the well-known Qur’an reciters on audio devices or read a good English translation until one is able to read the Arabic. It is important for one to be regularly engaged with the Book of God.) The actual sounds of the language of the Qur’an—the breathtaking rhythms and words—are a medicine. From the perspective of energy dynamics, every substance has a resonance at a specific wavelength. A medicine resonates in order to cure the disease. So, too, do the sounds of recitation of the Qur’an: “O humankind, there has come to you from your Lord counsel and healing for what is in the breasts, and a guidance and a mercy to the believers” (QUR’AN , 10:57). When one recites the Qur’an, one moves his or her tongue pronouncing revealed words of the Lord of the heavens and the earth. And these words have a powerful and unique sound. People are often amazed at the sound of the Qur’an when they hear it for the first time. The beauty of the Qur’an is in its meanings as well as the sound of its recitation. These are the four cures that Imam Mawlūd offers for heedlessness. God warns the Prophet from conforming to those whose hearts are in the state of heedlessness (QUR’AN , 18:28). God increases the heedlessness of people who turn away from the truth.

One can observe, for example, greed, jealousy, hatred, and the like in children, though the diseases do not necessarily endure. But how does this compare with “Original Sin,” the Christian concept which states that people are corrupt by nature? In short, though Muslim scholars of the caliber of Imam al-Ghazālī do say that diseases of the heart are related to human nature, they would also say that this manifests itself as human inclination. However, Muslims do not believe that this inclination is a result of Adam’s wrongdoing or that Adam brought upon himself, and transferred to his descendants, a permanent state of sin that can only be lifted by sacrificial blood. Adam and Eve erred, no doubt, but they then turned in penitence to God, and God accepted their repentance and forgave them both. This is the nature of God’s forgiveness. There was no blemish passed on to their progeny. The Qur’an declares that no soul bears the burden of sin of another soul (QUR’AN, 6:164). However, this fact does not negate the existence of base instincts among humans.

In plaats van naar de kerk te gaan (hun denken was niet verduisterd door de gedachte dat de kerk bestond uit gebouwen en organisatorische structuren) kwamen ze bijen als zijnde de kerk om gemeenschap te hebben in Zijn Tegenwoordigheid

Als naturalisten en materialisten zijn wij een essentiële categorie kwijt geraak, namelijk die van het begrijpen van de onzichtbare werkelijkheid die van het paradoxale mysterie

ik zie de geestelijke en psychologische problemen van individuen simpelweg als gevolg van een verzuim in de aanbidding door de gemeente, waardoor ze de nodige genezing niet meer kunnen ontvangen

Als liefde of de Geest van God een mens raakt, wordt hij getransformeerd, hij klemt zichzelf niet langer vast aan zijn afzonderlijke individualiteit

Rikli, Arnold. 1861. "Rikli's Bett-Dampfbad (Rikli's Bed-Steambath)."Der Wasserfreund. Supplement to No. 6:87-90. --------. 1868. "Auflösung, Aufsaugung, Ausscheidung—die letzten Wirkungen aller Richtungen des Naturheilverfahrens (Dissolution, Absorption, Elimination as the Final Ends of All Nature Cure Methods)." Der Naturarzt 7(4):25-31. --------. 1869. Die Thermodiatetik oder das tägliche thermoelectrische Licht und Luftbad in Verbindung mit naturgemässer Diät als zukünftige Heilmethode (The Thermodietetics or the Daily Thermoelectric Light and Airbath in Combination with Natural Diet as the Future Healing Method). Vienna (Austria): Braumüller. --------. 1879. "Meine Erfahrungen, Beobachtungen und Schlüsse über Vegetabildiat nach achtzehnjahriger Praxis (My Experiences, Observations and Conclusions about Vegetarian Diet after Eighteen Years of Practice)."Der Naturarzt 18(5):72-75,86-88. --------. 1896. "Die Sonne—der Urquell alles Lebens (The Sun—Primary Source of All Life)." Zeitschrift für Erziehung und Unterricht 10:171-178. ---------. 1903. "Abschiedsworte an meine verehrten Kollegen und Gesinnungsgenossen (Words of Farewell to My Esteemed Colleagues and Followers)." Zeitschrift für Geschichte und Unterricht 17:205-212. --------. 1911. Die Grundlehren der Naturheilkunde einschliesslich "Die atmosphärische Kure," "Eswerde Licht" und "Abschiedsworte" (The Fundamental Doctrines of Nature Cure including "The Atmospheric Cure," "Let There Be Light," and "Words of Farewell"). 9th revised edition. Wolfsberg, G. Rikli

Nay, the cure of my sorrow must come from gushing tears. Yet, is there any hope that this desolation can bring me solace?

Invoking the name of Al Gaddafi cured my blue screen of death

La cura delle cure non esiste. La sola cosa da fare è vivere il più coscientemente, il più naturalmente possibile, vivere in maniera semplice, mangiando poco e pulito, respirando bene, riducendo i propri bisogni, limitando al massimo i consumi e controllando i propri desideri. Purtroppo stiamo tutti diventando più ricchi e con ciò più stupidi e meno sani.

Then in March 1993, everything changed. My one-year-old son, Charlie, had his first seizure. There’s absolutely nothing funny about being the parent of a child with uncontrolled epilepsy. Nothing. After a year of daily seizures, drugs, and a brain surgery, I learned that the cure for Charlie’s epilepsy, the ketogenic diet—a high fat, no sugar, limited protein diet—had been hiding in plain sight for, by then, over seventy years. And despite the diet’s being well documented in medical texts, none of the half-dozen pediatric neurologists we had taken Charlie to see had mentioned a word about it. I found out on my own at a medical library. It was life altering—not just for Charlie and my family, but for tens of thousands like us. Turns out there are powerful forces at work within our health care system that don’t necessarily prioritize good health. For decades, physicians have barely been taught diet therapy or even nutrition in medical school. The pharmaceutical, medical device, and sugar industries make hundreds of billions every year on anti-epileptic drugs and processed foods—but not a nickel if we change what we eat. The cardiology community and American Heart Association demonize fat based on flawed science. Hospitals profit from tests and procedures, but again no money from diet therapy. There is a world epilepsy population of over sixty million people. Most of those people begin having their seizures as children, and only a minuscule percentage ever find out about ketogenic diet therapies. When I realized that 99 percent of what had happened to Charlie and my family was unnecessary, and that there were millions of families worldwide in the same situation, I needed to try to do something. Nancy and I began the Charlie Foundation (charliefoundation.org) in 1994 in order to facilitate research and get the word directly to those who would benefit. Among the high points were countless articles, a couple appearances of Charlie’s story on Dateline NBC, and a movie I produced and directed about another family whose child’s epilepsy had been cured by the ketogenic diet starring Meryl Streep titled First Do No Harm (1997). Today, of course, the diet permeates social media. When we started, there was one hospital in the world offering ketogenic diet therapy. Today, there are 250. Equally important, word about the efficacy of the ketogenic diet for epilepsy spread within the scientific community. In 1995, we hosted the first of many scientific global symposia focused on the diet. As research into its mechanisms and applications has spiked, incredibly the professional communities have found the same metabolic pathway that is triggered by the ketogenic diet to reduce seizures has also been found to benefit Alzheimer’s disease, ALS, severe psychiatric disorders, traumatic brain injury, and even some cancers. I

There are three things here: the correspondence of the remedy to the illness, the physician’s dispensation of it, and reception by the ill person. If any of these is left out, healing is not attained, and when they all come together, the healing must occur, by the leave of God the Exalted.

I used to suffer from many frustrating discomforts that almost paralyzed me, and this happened during circumambulation as well as otherwise. I turned to the recitation of The Opening and rubbed over the spot where it hurt, and it dropped like a pebble. I have experienced this a number of times. I would take a tumbler filled with the water of zamzam, recite The Opening over it many times and drink it, and find the benefit and strength that I have not seen in any remedy. The matter is in fact greater than this, but [its benefits obtain] in accordance with the strength of faith and soundness of belief, and God is the Helper.

E questi sogni mi facevano pensare che, dal momento che volevo un giorno diventare uno scrittore, era tempo di sapere quel che meditassi di scrivere. Ma appena me lo chiedevo, tentando di rintracciare un argomento nel quale poter racchiudere un immenso significato filosofico, la mia intelligenza smetteva di funzionare, non vedevo più che il vuoto di fronte alla mia attenzione, sentivo di non avere talento o che, forse, una malattia cerebrale gli impediva di nascere. A volte facevo assegnamento su mio padre per sistemare la faccenda. Era così potente, così stimato dalle persone importanti, che riusciva persino a farci trasgredire le leggi che Françoise mi aveva insegnato a considerare più ineluttabili di quelle della vita e della morte, a far ritardare di un anno per la nostra casa, sola in tutto il quartiere, i lavori di “ripristino”, a ottenere dal ministro, per il figlio di Madame Sazerat che voleva andare alle cure termali, il permesso di sostenere gli esami di maturità con due mesi di anticipo, insieme ai candidati il cui nome cominciava per a, invece di attendere il turno della s. Se mi fossi ammalato gravemente, se fossi stato catturato dai briganti, convinto che mio padre aveva troppe relazioni con le potenze supreme, troppe irresistibili lettere di raccomandazione al buon Dio perché la mia malattia o la mia cattività potessero essere altro che dei vani simulacri privi per me di qualsiasi pericolo, avrei aspettato con calma l’ora inevitabile del ritorno alla realtà normale, l’ora della liberazione o della guarigione; forse quell’assenza di talento, quel buco nero che si spalancava nella mia testa quando ricercavo l’argomento dei miei scritti futuri, era a sua volta una semplice illusione senza consistenza, e sarebbe svanita grazie all’intervento di mio padre, che sicuramente aveva convenuto con il Governo e con la Provvidenza che io sarei stato il più importante scrittore del mio tempo.

Que venga ya la muerte: estoy cansado de ver hecho un mendigo al que más vale, y que el don nadie vista con boato, y al cándido lo engañe el miserable, y que el honor recaiga en el indigno, y que el perfecto sufra la desdicha, y la doncella se hunda en el lubridio, y al fuerte lo invaliden las intrigas, y que la autoridad censure el arte, y la locura cure lo sensato, y tachen de simpleza a las verdades, y viva el bien cautivo de lo malo. Mas en la muerte no hallaré reposo si, muerto yo, mi amor se queda solo.

Islam provides the method by which our hearts can become sound and safe again. This method has been the subject of brilliant and insightful scholarship for centuries in the Islamic tradition. One can say that Islam in essence is a program to restore purity and calm to the heart through the remembrance of God. This present text is based on the poem known as Maṭharat al-Qulūb (literally, Purification of the Hearts), which offers the means by which purification can be achieved. It is a treatise on the “alchemy of the hearts,” namely, a manual on how to transform the heart. It was written by a great scholar and saint, Shaykh Muhammad Mawlud al Ya’qubi al-Musawi al-Muratani, As his name indicates, he was from Mauritania in West Africa. He was a master of all the Islamic sciences, including the inward sciences of the heart. He stated that he wrote this poem because he observed the prevalence of diseased hearts. He saw students of religion spending their time learning abstract sciences that people were not really in need of, to the neglect of those sciences that pertain to what people are accountable for in the next life, namely, the spiritual condition of the heart, In one of his most cited statements, the Prophet said, “Actions are based upon intentions.” All deeds are thus valued according to the intentions behind them, and intentions emanate from the heart. So every action a person intends or performs is rooted in the heart. Imam Mawlud realized that the weakness of society was a matter of weakness of character in the heart, Imam Mawlud based his text on many previous illustrious works, especially Imam al-Ghazali’s great Ihya’ Ulum alDin (The Revivification of the Sciences of the Religion). Each of the 40 books of Ihya‘ Ulum al-Din is basically about rectifying the human heart. If we examine the trials and tribulations, wars and other conflicts, every act of injustice all over earth, we’ll find they are rooted in human hearts.

What is the Israel bug? It’s quite a dangerous virus, so everyone should be warned. It takes place on an innocent holiday to Israel and manifests as a deep gut feeling that takes over one’s heart and mind and urges you to miss the return EL AL flight to your home country. This viral incursion is only cured if you catch your plane and return home.

– Mi sento fiacca, – si giustificava e quelle parlavano da sole, si mangiavano ciò che avevano portato le altre. Ha rifiutato di tornare in ospedale per la visita di controllo e non potevo neanche nominare le terapie prescritte. – Se è arrivata l’ora trista mi deve ammazza’ la malattia, no i dottori, – ha detto al medico di famiglia che provava a convincerla. Si è ritirata piano piano nell’indifferenza terminale. Di cosa sia morta mia madre io non so ancora di preciso. Di cancro, ma di molto altro. Una somma di zeri. Zero il valore che dava al restare viva, zero la sua utilità. I figli erano – eravamo – distanti, in caso di necessità non le chiedevamo mai aiuto, un consiglio, uno sguardo. La sua avarizia ci era nota da sempre. Mia madre si è dedicata tutta a Vincenzo, giú al camposanto. Una specie di anestesia l’ha protetta da noi, i sopravvissuti. Si è lasciata sfuggire Adriana cosí, come si può perdere una moneta o le chiavi di casa. Come aveva perso me a sei mesi. Ha riservato le sue cure all’unico che non ne aveva piú bisogno. Quante volte sono stata gelosa di un morto. Il ricordo è una forma di recriminazione. È il perdono che non trovo.

O Allah, Lord of men, remove this discomfort. Cure, for You are the One Who cures; there is no cure but Your cure. May it be a cure that leaves no sickness.

Buscar la justicia o la razón no harán que tu herida se cure ni que tú te sientas mejor contigo misma. Aceptar con responsabilidad que puedes hacer tú con la situación que tienes en este momento es la opción más sana y a la vez más difícil. Tratar de apartar esos pensamientos negativos de injusticia será la clave para avanzar sobre terreno firme hacia la vida que quieres construir. Al fin y al cabo, si una persona, por los motivos que sean, no ha querido formar parte de tus planes, lo mejor es dejarla marchar y empezar a hacer tú los tuyos. En el lugar donde hay rencor no hay espacio para la felicidad. Empieza a hacer hueco a aquello que de verdad te llena.

Al pensar siempre en el pasado o en el futuro, ignoramos o nos "resistimos" al ahora.

Egwene's face was a study, her goggle-eyed amaze at a gleeman in the flesh marred by a desire to defend Nynaeve. "Your pardon, Master Gleeman," Rand said. He knew he was grinning foolishly, himself. "That was our Wisdom, and - " "That pretty little slip of a girl?" the gleeman exclaimed. "A village Wisdom? Why, at her age she should better be flirting with the young men than foretelling the weather and curing the sick.

And chief among those limitations is the fact that we cannot cure ourselves. By accepting that God can do for us what we cannot do for ourselves, we begin to achieve the humility that is necessary for change to take place. In Step Seven, we put that acceptance to work. We take action.

While other Muslim scholars wrote plague tracts without generating the same kind of hostility, Ibn al-Khatib’s fate is illustrative of an important worldview difference between Islam and Christianity. In Europe, plague may have caused popular hysteria, but the church and the scholars agreed that it was a natural event and sought to find both the physical explanation for the plague and a cure. The church opposed efforts to scapegoat Jews for causing the plague, pointing out that they were dying from it just as Christians were. Church and government officials also rejected the idea, put forth by groups such as the Flagellants, that the plague was a direct judgment of God on a corrupt society. Instead, they argued it was a natural phenomenon.

E perché dunque, potrei dirvi, vi siete voi impegnato in un ministero che v'impone di stare in guerra con le passioni del secolo? Ma come, vi dirò piuttosto, come non pensate che, se in codesto ministero, comunque vi ci siate messo, v'è necessario il coraggio, per adempir le vostre obbligazioni, c'è Chi ve lo darà infallibilmente, quando glielo chiediate? Credete voi che tutti que' milioni di martiri avessero naturalmente coraggio? che non facessero naturalmente nessun conto della vita? tanti giovinetti che cominciavano a gustarla, tanti vecchi avvezzi a rammaricarsi che fosse già vicina a finire, tante donzelle, tante spose, tante madri? Tutti hanno avuto coraggio; perché il coraggio era necessario, ed essi confidavano. Conoscendo la vostra debolezza e i vostri doveri, avete voi pensato a prepararvi ai passi difficili a cui potevate trovarvi, a cui vi siete trovato in effetto? Ah! se per tant'anni d'ufizio pastorale, avete (e come non avreste?) amato il vostro gregge, se avete riposto in esso il vostro cuore, le vostre cure, le vostre delizie, il coraggio non doveva mancarvi al bisogno: l'amore è intrepido. Ebbene, se voi gli amavate, quelli che sono affidati alle vostre cure spirituali, quelli che voi chiamate figliuoli; quando vedeste due di loro minacciati insieme con voi, ah certo! come la debolezza della carne v'ha fatto tremar per voi, così la carità v'avrà fatto tremar per loro. Vi sarete umiliato di quel primo timore, perché era un effetto della vostra miseria; avrete implorato la forza per vincerlo, per discacciarlo, perché era una tentazione: ma il timor santo e nobile per gli altri, per i vostri figliuoli, quello l'avrete ascoltato, quello non v'avrà dato pace, quello v'avrà eccitato, costretto, a pensare, a fare ciò che si potesse, per riparare al pericolo che lor sovrastava... Cosa v'ha ispirato il timore, l'amore? Cosa avete fatto per loro? Cosa avete pensato?

I would fain be hard upon this superstition, but shame prevents. When in Nottingham, eggs may not be carried out after sunset; when Ireland hears Banshees, or apparational old women, with streaming hair, and dressed in blue mantles; when Scotland sees a shroud about a person, showing his approaching death; when France has her loup-garous, revenants, and poules du Vendredi Saint (i.e. hens hatched on Good Friday supposed to change colour every year); as long as the Holy Coat cures devotees at Treves, Madonnas wink at Rimini, San Januario melts at Naples, and Addolorate and Estatiche make converts to hysteria at Rome; whilst the Virgin manifests herself to children on the Alps and in France, whilst Germany sends forth Psychography, whilst Europe, the civilised, the enlightened, the sceptical, dotes over clairvoyance and table-turning, and whilst even hard-headed America believes in "mediums," in "snail-telegraphs," and "spirit-rappings," -- I must hold the men of Al-Madinah to be as wise, and their superstitions to be as respectable, as that of others.

El bien no está en la naturaleza, tampoco en los sermones de los maestros religiosos ni de los profetas, no está en las doctrinas de los grandes sociólogos y líderes populares, no está en la ética de los filósofos. Son las personas corrientes las que llevan en sus corazones el amor por todo cuanto vive; aman y cuidan de la vida de modo natural y espontáneo. Al final del día prefieren el calor del hogar a encender hogueras en las plazas. Así, además de ese bien grande y amenazador, existe también la bondad cotidiana de los hombres. Es la bondad de una viejecita que lleva un mendrugo de pan a un prisionero, la bondad del soldado que da de beber de su cantimplora al enemigo herido, la bondad de los jóvenes que se apiadan de los ancianos, la bondad del campesino que oculta en el pajar a un viejo judío. Es la bondad del guardia de una prisión que, poniendo en peligro su propia libertad, entrega las cartas de prisioneros y reclusos, con cuyas ideas no congenia, a sus madres y mujeres. Es la bondad particular de un individuo hacia, otro, es una bondad sin testigos, pequeña, sin ideología. Podríamos denominarla bondad sin sentido. La bondad de los nombres al margen del bien religioso y social. Pero si nos detenemos a pensarlo, nos damos cuenta de que esa bondad sin sentido, particular, casual, es eterna. Se extiende a todo lo vivo, incluso a un ratón O a una rama quebrada que el transeúnte, parándose un instante, endereza para que cicatrice y se cure rápido. En estos tiempos terribles en que la locura reina en nombre de la gloria de los Estados, las naciones y el bien universa I, en esta época en que los hombres ya no parecen hombres y sólo se agitan como las ramas en los árboles, como piedras que arrastran a otras piedras en una avalancha que llena los barrancos y las fosas, en esta época de horror y demencia, la bondad sin sentido, compasiva, esparcida en la vida como una partícula de radio, no ha desaparecido.

We lose the battles. We lose the wars. We lose our selves—our lives. Borrowing a tidbit from Al-Anon: You didn’t cause it; you can’t control it; and you can’t cure it. So stop trying! We become utterly frustrated when we try to do the impossible. And we usually prevent the possible from happening. I believe that clutching tightly to a person or thing, or forcing my will on any given situation eliminates the possibility of my Higher Power doing anything constructive about that situation, the person, or me. My controlling blocks God’s power. It blocks other people’s ability to grow. It stops events from happening naturally. It prevents me from enjoying people or events. Control is an illusion. It doesn’t work. We cannot control alcoholism. We cannot control anyone’s compulsive behaviors—overeating, sexual, gambling—or any of their behaviors. We cannot (and have no business trying to) control anyone’s emotions, mind, or choices. We cannot control the outcome of events. We cannot control life. Some of us can barely control ourselves. People ultimately do what they want to do. They feel how they want to feel (or how they are feeling); they think what they want to think; they do the things they believe they need to do; and they will change only when they are ready to change. It doesn’t matter if they’re wrong and we’re right. It doesn’t matter if they’re hurting themselves. It doesn’t matter that we could help them if they’d only listen to, and cooperate with, us. IT DOESN’T MATTER, DOESN’T MATTER, DOESN’T MATTER, DOESN’T MATTER. We cannot change people. Any attempts to control them are a delusion as well as an illusion. People will either resist our efforts or redouble their efforts to prove we can’t control them. They may temporarily adapt to our demands, but the moment we turn our backs they will return to their natural state. Furthermore, people will punish us for making them do something they don’t want to do, or be something they don’t want to be. No amount of control will effect a permanent or desirable change in another person. We can sometimes do things that increase the probability that people will want to change, but we can’t even guarantee or control that.

Dolori, speranze, affetti, tripudi, tutto è essenzialmente individuale. Sembra che tutte le leggi della natura si sollevi una voce che ci grida: "Nessuno può addossarsi la soma dei tuoi dolori, o versarti le dolcezze delle sue gioie; nessuno può togliere od aggiungere un atomo al tuo essere: non riporre le tue cure che in te stesso".

Necesito creer que no es demasiado tarde para enderezar mi desacierto. Rezo porque el amor que albergo cure las partes de mi que se han marchitado. Al fin y al cabo, si somos capaces de amar, lo somos de perdonar. Pues el perdón es el mayor amor que se puede dispensar en este mundo. Amar los errores. Amar las traiciones. Amar las mentiras.

Prevention is better than cure" We have been hearing this from childhood but we seldom do anything about it. Common diseases enter our body easily because of low immunity, obesity, polluted environment. Other early signals of unhealthy lifestyle are fatigue, indigestion and pain in joints/muscles. We at Asrar Al Siha brings you 100% natural food and daily use items which can boost your immunity, improve digestion , burn fat , cleanse air which are very few of the benefits to mention.

Religion allows economic endeavours and scientific endeavours to achieve economic livelihood and convenience. It does not ask one to sit idle and expect to be fed naturally or automatically. It does not ask to avoid medicines and cures to treat illnesses. It does not discourage intellectual and scientific pursuits to discover cause and effect relations in the universe and make use of such knowledge. Even in religious knowledge, religion does not feed religious knowledge in brains automatically, but it asks to seek that knowledge by reading, deciphering, thinking and reflecting. Seeking knowledge is regarded as an obligation rather than fed as an effortless gift in humans. In fact, every endeavour which brings comfort, convenience, social good and welfare is an act of virtue and religion encourages one to cooperate in virtuous endeavours (Al- Maida: 2). Thus, in pursuit of livelihood or finding cure of a disease, religion does not prescribe some religious rituals alone.

Nelle linee guida stilate dal National Institute for Health and Care Excellence per aiutare i medici inglesi a decidere chi dovrebbe ricevere per primo le cure durante la pandemia di Covid-19, sono stati previsti nove livelli, da very fit a terminally ill, e al settimo di questa impietosa classifica si trova anche chi soffre di disturbi cognitivi, includendo pazienti con autismo e altre disabilità intellettuali. Anche alcuni Stati americani, secondo le inchieste di ProPublica, testata online che fa giornalismo investigativo, avrebbero linee guida discriminanti: in Tennessee restano indietro le persone affette da atrofia muscolare; in Minnesota, da cirrosi epatica, malattie polmonari e problemi cardiaci; negli Stati di Washington, New York, Utah, Colorado e Oregon, si valuta «l’abilità fisica e intellettiva generale». In Alabama, il documento Scarce Resource Management recita testualmente che «i disabili psichici sono candidati improbabili per il supporto alla respirazione»

published by Márquez et al. (2007) in Science in 2007 described “a virus in a fungus in a plant.” The plant—a tropical grass—grows naturally in high soil temperatures. But without a fungal associate that grows in its leaves, the grass can’t survive at high temperatures. When grown alone, without the plant, the fungus fares little better and is unable to survive. However, it turns out not to be the fungus that confers the ability to survive high temperatures after all. Rather, it is a virus that lives within the fungus that confers heat tolerance. When grown without the virus, neither fungus nor plant can survive high temperatures. The microbiome of the fungus, in other words, determines the role that the fungus plays in the microbiome of the plant. The outcome is clear: life or death. One of the most dramatic examples of microbes that live within microbes comes from the notorious rice blast fungus: Rhizopus microsporus. The key toxins used by Rhizopus are actually produced by a bacterium living within its hyphae. In a dramatic indication of how entwined the fates of fungi and their bacterial associates can be, Rhizopus requires the bacteria not only to cause the disease but also to reproduce. Experimentally “curing” Rhizopus of its bacterial residents impedes the fungus’s ability to produce spores. The bacterium is responsible for the most important features of Rhizopus’s lifestyle, from its diet to its sexual habits. See Araldi-Brondolo et al. (2017), Mondo et al. (2017), and Deveau

Maar voor diegenen onder ons die door het leven verwond zijn en wier littekens nog niet zijn geheeld, kan het pijnlijk en angstwekkend zijn om zich naar hun binnenste te keren. In zo'n geval is de toegang tot onze innerlijke bron van coherentie geblokkeerd. Zoiets gebeurt meestal als gevolg van een trauma waarbij de emoties zo overweldigend waren dat het emotionele brein en dus het hart niet meer functioneren zoals daarvoor. Dan zijn ze geen kompas meer, maar als een vlag in een wervelwind. Dan is er een andere manier om evenwicht te hervinden, een even verbazingwekkende als effectieve methode, die zijn oorsprong vindt in het mechanisme van de droom: de neuro-emotionele integratie door oogbewegingen.

Al comprender que la santificación y la eficacia apostólica de nuestra vida dependen de la correspondencia a las mociones del Espíritu Santo, nos sentiremos necesitados de pedirle frecuentemente que lave lo que está manchado, riegue lo que es árido, cure lo que está enfermo, encienda lo que es tibio, enderece lo torcido17. Porque conocemos bien que en nuestro interior hay manchas y partes que no dan todo el fruto que debieran porque están secas, y partes enfermas, y tibieza, y también pequeños extravíos, que es preciso enderezar.

Jonathan had been celebrated at his original Jams restaurant for the deboned, grilled half chicken he served with fries. "But it was a different beast," he says, in comparison to the pollo al forno at Barbuto, which is now one of the city's most iconic dishes. "I wanted to not waste anything," he says of the choice to roast the bird on the bone at Barbuto. Placing two halves of a chicken in a skillet, he dresses them with olive oil, sea salt, and fresh cracked pepper. He then roasts it in the wood-burning oven, basting it along the way to make succulent, brown, and crispy skin. Beneath, the meat becomes tender and juicy. After letting the pieces rest for a few minutes, he tops them with salsa verde, a mixture of smashed garlic, capers, cured anchovies, olive oil, salt, pepper, and a mash of herbs- such as parsley, tarragon, and oregano- and serves it so simply and yet it's so spectacular. "It became one of my greatest hits," Jonathan acknowledges. "And when people love something, you don't deny them.

«Scott.» «Ho detto lascia stare.» Nel silenzio che seguì, Scott si alzò e finse di cercare qualcosa nel suo borsone, mentre Jason restò impalato a fissarlo per un periodo di tempo così lungo che avrebbe messo a disagio chiunque. La verità era che sapeva di aver ceduto al fascino di Lucas con una velocità poco sana. Non era tanto una questione di colpo di fulmine, in cui per altro non credeva, quanto l’ennesima conferma che tutto, nella sua vita, con il tempo si trasformava in fallimento. La carriera musicale, il tentativo di allontanarsi da Villerouge, il coming out, le sue relazioni all’interno e all’esterno della famiglia.Non si era mai sentito così utile come il giorno in cui un ragazzo era comparso nel bosco dietro casa sua, sporco e infreddolito, e lui gli aveva teso una mano. Metaforica e concreta. Aveva trascorso anni a sentirsi superfluo, sterile e vuoto, a svegliarsi la mattina con la consapevolezza che niente sarebbe cambiato e che sarebbe tornato in quel letto dopo una giornata identica a tutte le precedenti e avrebbe continuato così fino al giorno in cui sarebbe tutto finito.Solo che qualcosa era cambiato. Lucas aveva riportato nella sua vita un’energia che credeva di aver perso il giorno in cui era tornato a Villerouge con la coda tra le gambe e una chitarra ormai inservibile sulla schiena; il giorno in cui aveva rinunciato a cantare.Non era amore, ma forse era il seme di qualcosa. Qualcosa che aveva bisogno di cure per fiorire Qualcosa che Jason non era mai stato in grado di dargli.

Nella sua testa vorticavano immagini della madre di Jack, la sua grazia innata e con quanta facilità avesse accettato le azioni di lui, nonostante la preoccupazione in quei suoi occhi azzurri così simili a quelli del figlio. Poi si aggiunse Josh e il litigio che Riley aveva origliato tra i due fratelli. Si sarebbe aspettato che Josh avrebbe avanzato delle pretese, avrebbe inveito e si sarebbe lanciato in uno sproloquio su cosa Jack potesse o non potesse fare, proprio come Jeff avrebbe fatto con lui. Era rimasto sconvolto, quando Josh aveva stretto Jack tra le braccia e lo aveva chiamato ragazzo, l'affetto che usciva dalle sue labbra con la facilità delle urla di trenta secondi prima. Ripensò a come Beth lo avesse interrogato, tutta fuoco e fiamme, piantata tra lui e il fratello, talmente esile che un soffio di vento avrebbe potuto portarla via. Sei il cocco di papà? La domanda era stata come una pugnalata al cuore, perché, in fin dei conti sì, lo era. Era esattamente come suo padre, e un giorno il suo sangue lo avrebbe tradito. Eppure, aveva guardato Beth negli occhi e le aveva mentito. Davanti a quella ragazza incinta, con una battaglia così monumentale ad attenderla, si era sentito più infimo di un serpente. Cosa sarebbe successo se Jack avesse scoperto che Riley aveva già preparato del denaro per le cure di Beth prima ancora che lui dicesse di sì? Cazzo, Riley sarebbe stato un uomo morto, dato che il suo orgoglioso marito l'avrebbe ucciso. Un altro segreto da mantenere, un'altra preoccupazione a logorargli la mente, impedendogli di dormire

He also records that Wahb ibn Munabbih said, ‘A servant worshipped Allah for fifty years. Allah inspired him with the words, “I have forgiven you.” The servant asked, “Lord, what have you to forgive, I have committed no sin!” Thereupon Allah ordered a vein in his neck to throb painfully such that he could not pray or sleep. After a while it was cured and an angel came to him, and to him he complained about the vein. The angel said to him, “Your Lord, Mighty and Magnificent says: your worship for the last fifty years equates to the soothing of that vein.”’ [Abu Nu‘aym, vol. 4, p. 70 #4784; and ibn Abi al-Dunya #148]

An ounce of prevention is worth a pound of cure.

It is a stage that all of those who are striving and competing are competing for it and it is a kind of life that if you are missing it you are one of the dead. It is a light that if you are without it you are in and ocean of darkness. It is a medicine or cure that if you are without it, your heart becomes a place of sicknesses. It is a sweetness or pleasure that if you are without it, life becomes a thing of worries and of pain.

The ibtilaa’ (testing) of the believer is like medicine for him. It cures him from illness. Had the illness remained it would destroy him or diminish his reward and level (in the hereafter). The tests and the trials extract these illnesses from him and prepare him for the perfect reward and the highest of degrees (in the life to come).

in making neurotransmitters, the pathways that neurons travel on. The major breakthrough is the fact that the brain becomes insulin resistant. A substance in coconut oil and palm oil called MCT. When the oil is metabolized, it created ketones which could protect the brain from Alzheimer's, it may reverse the disease. It has been tested as possible treatments for Parkinson's Disease, Huntington's Disease, Multiple Sclerosis and amotrophic lateral sclerosis (also known as ALS, or Lou Gherig's disease). There have been some positive results with coconut oil. With further research, there may be a cure for disease that takes so much away from those stricken with the diseases.

When the heart becomes defective and weak, two basic things are involved: corruption of knowledge and corruption of intentions. These in turn lead to two destructive diseases - anger and misguidance. Miguidance is the end result of the corruption of intent. So these two diseases are the rulers of all the afflictions that afflict the heart. The cure lies in guidance based on knowledge. Guidance based on knowledge is in knowing the truth and following it. The entire Qur'an is a cure for these two diseases and others, and it contains perfect guidance.