Le ali della colomba - Pel. Con ello se garantiza el correcto funcionamiento de nuestros servicios. Le Ali Della Colomba, Italian, 1981 Clean Wing Detail, Inc. We pride ourselves on keeping and maintaining quality standards. Ali della colomba Un film di Gianluigi Calderone. Con Paolo Malco, Laura Morante, Delia Boccardo Drammatico, - Italia 1981. Scheda Pubblico Forum Cast News Trailer Frasi Home » film » 1981 » Ali della colomba.
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Death 1. The seers of all times have had direct access to the truth about life and death, and they have repeatedly given a suffering and groping humanity useful information on this point. Their explanations are important because they protect man's mind from erroneous and harmful attitudes towards life and death, and prepare him for perception of the truth. Although direct knowledge of truth requires considerable spiritual perception, nevertheless even correct intellectual understanding of the relationships of life and death plays an important part in restoring mankind to a healthy outlook. Above incarnate life in birth and beyond discarnate life after death, the soul is one indivisible, eternal existence.. Each death or discarnate life is an opportunity for achieving a semblance of balance to start another birth, with its further chance at self- realisation. If the opportunity were fully taken, one incarnate life could be sufficient to make the individual realise this goal. But it is well- nigh impossible to attain the initiative and longing to do so without getting involved in the illusory maze of innumerable opposite experiences. The contact of a Perfect Master is invaluable in calling a halt to the dizzy gyrations of incarnate and discarnate lives in illusion, and awakening the individual to the real knowledge of self. This does not mean that the surviving mind remains unaffected by the kind of death which severed the individual from the body. Both the condition of the mind, as well as its capability to progress further in the life after death, are often substantially determined by the conditions surrounding the death. Normal death follows an illness which ultimately renders the physiological functioning of the body impossible. Generally it involves some kind of warning to the individual, for if the illness is severe, he often anticipates that death is at hand. Although by no means true of all deaths caused by illness, when the individual has some anticipation of impending death, he usually has a chance to tie up loose ends and prepare his mind for this new crisis. In accidents and murder, there is generally no anticipation of impending death. Being unexpected, death involves in such instances a shock which can shatter the very roots of the sanskaras seeking expression through the physical incarnation of the individual. In unanticipated accidental death, the ordinary ego- mind has a moderate tendency to gravitate towards the Gross sphere and cling to it because of the ego- mind's attachment to the Gross world. There is less tendency for such binding to occur in death due to war, than in that resulting from murder. In war the combatants on both sides are often impersonal in their actions, and aware that they are fighting for some cause, rather than through personal enmity. If this awareness is clear and steady, death in war does not yield the mental reaction of revenge. Suicide may be divided into four grades: lowest, low, high and highest. The lowest type is a last measure in escaping punishment or ignominy or utter frustration after the individual has tried unscrupulously to satisfy his own selfish desires. Thus one who has committed murder for lust or power may commit suicide when he is caught. Even after leaving the body, such a person does not succeed in severing his link with the Gross world for hundreds of years. They experience agonising suffering because of their unfulfilled desires. Due to the link which they preserve with the Gross world, they continue to desire various Gross objects keenly, a desire which can never be fulfilled. This suffering is even more acute than the intense sufferings in the hell- state* that the individual experiences after he severs his connection with the Gross world. They are mental states, and imaginary in the same sense that the world of duality also exists in the realm of illusion. Thus a person suffering from bad health, or stricken by a loathsome disease, or one who is poverty- stricken and ashamed of being a burden on others, might put an end to his life through lack of will to live. Since the cause of such a suicide is revulsion from earthly life, the ego- mind does not continue to maintain any enduring link with the Gross world beyond the normal three or four days following death. The Seal of the Holy Spirit and the Eternal Security of the Believer. What does it mean to be sealed with the Holy Spirit? There was another factor in the equation by early 1952. Where just a few years ago it had been empty, the Memphis recording scene was suddenly becoming rather crowded. While William Shakespeare’s reputation is based primarily on his plays, he became famous first as a poet. With the partial exception of the Sonnets (1609), quarried. John Dortmunder; First appearance: The Hot Rock: Last appearance: Get Real: Created by: Donald E. Westlake: Portrayed by: Robert Redford George C. John Doucette, Actor: Lock Up. Stocky, balding American character actor with a rich, deep voice, equally adept at Western bad guys and Shakespeare. Guide to the Papers of David Pinski (1872-1959) 1880-1952, 2005-2011 RG 204 Processed by Felicia Figa. Additional processing by Rachel S. Harrison as part of the Leon.
After that normal period, the link is snapped, and the ego- mind then begins to experience the intense suffering of its bad sanskaras, usually termed the hell- state. Further, the sufferings of the ghosts who maintain their link with earthly life are more tantalising, because the link constantly holds before them the prospect of fulfillment of Gross desires, without actual means for their satisfaction. When suicide is employed as an escape from dilemmas brought on by failure to cope with the needs of life, it is not only ignoble, but far- reaching as well in its demoralising effects upon the victim. It is inspired by altruistic motives alone, and is a sacrifice made to secure the material or spiritual well- being of others. One who meets death through, e. The total absence of base motives in this high type of suicide makes it entirely different from the lower grades. As in other noble acts of self- effacement, such highly motivated action entitles the departed individual to the privileges and pleasures of the heavenly state, and also constitutes a definite asset in his spiritual ongoing. The fourth or highest class results from intense desire to see God or to unite with him. This is an extremely rare occurence. In most cases in which suicide is believed to have been committed for the sake of God, there is an admixture of other motivating factors, such as dissatisfaction with conditions in earthly life. The Masters have always warned aspirants against resorting to suicide in the intensity of their longing for union with God, for there is too great room for self- deception and inadvertent mixture of inferior unconscious motivation. It is never more than an incident in his long spiritual journey. This is done by the advanced yogis who wind up their earthly careers after fulfilling their mission, much as the student locks up his textbooks after passing his examination. The supernormal or voluntary death of the advanced yogi is definitely anticipated and willed, but is entirely different from suicide insofar as motives, results and manner of leaving the body are concerned.*. Meher Baba explained later that there was one other kind of death, 'circumstantial death.' For more about it, see 'Death' in Book Two. All of their attachments had been related to the form. It was because of the form that they had contact with the soul, and it was through the form that their various physical and emotional needs were fulfilled. The disappearance of the body that had acted as the vehicle of the soul is therefore often interpreted by them as the annihilation of the individual himself. From the purely physical point of view, death does not involve annihilation of even the body, but physiologically it has become unfit to be the continued dwelling place of the spirit, and has therefore lost all importance. The individual in essence is thus in no way different. He has only cast off his external coat. Nevertheless this severance from the physical body is fraught with two important consequences. It is a means of introducing the individual to a new type of existence, and it is also in itself an incident of the utmost importance because of side effects of the greatest practical consequence. But when he dies, he loses at one stroke all the persons who had entered intimately into his own life. He also loses all his possessions, and is broken away from the achievements on which he had built the very foundations of his sense of accomplishment in life. As the crowning touch, he must also leave behind the very physical body with which he had identified himself so completely that he was rarely capable of imagining himself as anything but that physical body. This complete annihilation of the entire structure of the individual's earthly existence is therefore a crisis without parallel in his life. The greatest disadvantage lies in the fact that the individual must leave incomplete all the undertakings of his earthly life. He must leave the entire chessboard without taking any further interest in it. The scene of his life is blotted out, and the chain of his mundane interests is hacked apart. Advancement of the projects he has left behind must come from his previous associates, and can no longer be his concern. It is rare for the individual to be drawn back through a sanskaric linking to the identical task which he had begun in a past incarnation, to develop it on from the point where his successors had left it. Death also brings about a general weakening of attachments by shattering all the sanskaras which were fed by the earthly objects, because the mind is now torn away from them. While it is true that many of the sadhanas undertaken by the individual during his earthly life have the effect of unwinding previous sanskaras, still it is only in extremely rare instances that he succeeds in completely erasing the present and future effects of these sanskaras. This erasure is effected within certain well- defined limits by the sudden transplanting of the individual that occurs at death. Unfortunately, this does not happen in most cases, because after death the individual usually tries to revive his accumulated sanskaras. Through these revived sanskaras he recaptures the experiences through which he has already lived. The period immediately following death usually becomes, therefore, an occasion for the repetition of all that has previously been lived through, rather than a period of emancipation through understanding all that has been lived out.. It would be wrong for the aspirant to seek death with the hope of making further progress thereby. On the other hand, he should not fear death when it overtakes him. A true aspirant neither seeks death nor fears it. |
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