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By Mary C. Neal

Un accidente durante una aventura en Sudamérica conduce a una mujer al Cielo —donde experimenta los angeles paz, l. a. alegría y los ángeles— y de regreso a l. a. vida.
 
En 1999, los angeles Dra. Mary Neal, cirujana ortopédica, esposa y madre, se ahogó durante un accidente de kayak en Chile. Al caer de una cascada, su kayak quedó atrapado en el fondo y ella quedó totalmente sumergida. A pesar de los esfuerzos de sus compañeros, Mary permaneció bajo el agua demasiado tiempo y murió.

Ida y vuelta al Cielo es los angeles extraordinaria y verdadera historia del posterior viaje espiritual de Mary y de lo que le sucedió al ir de los angeles muerte a los angeles vida eterna y de regreso a l. a. vida. Al detallar sus sentimientos y su entorno en el Cielo, su comunicación con los ángeles y l. a. profunda tristeza que sintió cuando se dio cuenta de que su momento aún no había llegado, Mary comparte con nosotros los angeles cautivadora experiencia de este milagro.
Desde entonces, l. a. vida de Mary ha cambiado para siempre gracias a su recién descubierta comprensión de su propósito en los angeles tierra, su conciencia de Dios, su relación más cercana con Jesús y l. a. realización de su propio viaje espiritual.

Ida y vuelta al Cielo te pondrá en contacto nuevamente con l. a. esperanza, l. a. maravilla y los angeles promesa del Cielo, al tiempo que enriquecerá tu propia fe y tu recorrido junto a Dios.

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Extra info for Ida y vuelta al Cielo: Una historia verdadera

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In the poem, read as ichi-nen shō[ze] za[reba], or “when an image does not arise,” these four characters suggest the desirable state in which no isolated thought emerges in zazen, so that the body-mind is free to reflect the whole. ” Whereas the poem seems to describe an ideal situation, Master Dōgen’s comment is a stark description of concrete facts: he simply notices the existence of an image at a moment. ” 41 Fushō, “not appearance,” here suggests the state at the moment of the present in which time stands still.

10. ” In other words, at a moment when we realize our own delusion, phenomena become real. ” In other words, when we are looking at real phenomena, we transcend our delusion at that moment. , in zazen), we are transcending all kinds of delusion. 57 Zenki no gen, the words of Master Engo Kokugon. See Chapter Forty-one (Vol. I), Zenki. 58 In other words, transcendence of subjective delusion and objective images is the vigorous state of reality symbolized by Bodhisattva Avalokiteśvara. See Chapter Thirtythree (Vol.

In secular societies there are polite customs of asking others if they are well. ”16 Speaking with the feeling of “compassion for living beings as if they were babies”17 is kind speech. We should praise those who have virtue and should pity those who lack virtue. Through love of kind speech, kind speech is gradually nurtured. Thus, kind speech which is ordinarily neither recognized nor experienced manifests itself before us.

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