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THE TRUTH OF THE ENCYCLICAL "HUMANAE VITAE"
Cardinal Karol Wojtyla (St John Paul II)
A Testimony
It will seem strange that we begin our thoughts about the encyclical "Humanae Vitae" with quotations from the "Autobiography of M. Ghandhi". "In my opinion—wrote the great Indian—to maintain that the sexual act is a spontaneous action analogous to sleeping or eating, is crass ignorance. The existence of the world depends upon the act of multiplying—upon procreation, we say—and since the world is the dominion of God and a reflection of his power, the act of multiplying—of procreation, we say—must be subjected to the norm which aims at safeguarding (the development of life on earth). The man who is aware of all this, will aspire at all costs to dominate his senses and will furnish himself with the necessary knowledge to promote the physical and spiritual growth of his offspring. He will then pass on the fruits of this knowledge to posterity as well as using them for his own advantage". In another passage from his autobiography, Gandhi says that twice in his life he was influenced by the propaganda for artificial means of contraception in conjugal life. However he arrived at the conviction that "one must act primarily through interior force, in the mastery of oneself, that is through self-control". L'Osservatore Romano Weekly Edition in English 16 January 1969, page 6

FUNCTION OF GENERATION
Mahatma Mohandas Karamchand Gandhi
I think it is the height of ignorance to believe that the sexual act is an independent function, necessary like sleeping or eating. The world depends for its existence on the act of generation, and as the world is the playground of God and a reflection of His glory, the act of generation should be controlled for the growth of the world. He who realizes this will control his lust at any cost, equip himself with the knowledge necessary for the physical, mental and spiritual well-being of his progeny, and give the benefit of that knowledge to posterity.
An Autobiography or The Story of My Experiments with Truth: M. K. Gandhi; Navajivan  Publishing House, Ahmedabad, p. 148 (Part III . Chapter VI. Spirit of Service)

 TOWARDS MORAL BANKRUPTCY
Mahatma Mohandas Karamchand Gandhi
We need, not lessons in the use of contraceptives and helps to our being able to satisfy our animal appetite, but continuous lessons to restrain that appetite, in many cases even to the extent of absolute continence. We need to be taught by precept and example that continence is perfectly possible and imperatively necessary if we are not to remain mentally and physically weak. We need to be told from the housetop that if we will not be a nation of manikins, we must conserve and add to the limited vital energy we are daily dissipating.(...) If we begin to believe that indulgence in animal passion is necessary, harmless and sinless, we shall want to give reins to it and shall be powerless to resist it. Whereas, if we educate ourselves to believe that such indulgence is harmful, sinful, unnecessary and can be controlled, we shall discover that self-restraint is perfectly possible. Let us beware of the strong wine of libertinism that the intoxicated
West sends us under the guise of new truth and so-called human freedom. Let us, on the contrary, listen to the sober voice from the West, that through the rich experience of its wise men at times percolates to us, i.e., if we have outgrown the ancient wisdom of our forefathers. Young India, 19-8-1926 THE COLLECTED WORKS OF MAHATMA GANDHI. (pdf)

ABSTINENCE
Mahatma Mohandas Karamchand Gandhi
Every husband and wife can make the fixed resolve never to share the same room or the same bed at night and to avoid sexual contact except for the one purpose for which it is intended for both man and beast. the beast observes the law invariably. Man, having got the choice, has grievously erred in making wrong choice. …Both man and woman should know that abstention from satisfaction of sexual appetite results not in disease but in health and vigour, provided the mind co-operates with the body. Young India, 27-9-1925, p. 324, PHILOSOPHY > THE MIND OF MAHATMA GANDHI >  Birth Control

What is happines? The Roman Catholic intellectual viewpoint

The four branches of the Happiness Tree laetus - bodily pleasure, felix - good life, beatitudo - serving others, sublime beatitudo - God's Love, fides qauerens intellectum - faith seeking understanding
The four branches of the Happiness Tree, dr Halat's illustration to the breaktrough ideas emerging from Healing the Culture: A Commonsense Philosophy of Happiness, Freedom, and the Life Issues by Fr. Robert J. Spitzer, SJ, PhD: Ignatius Press here reviewed and explained in plain English in What is happiness? by Christopher Kaczor, Assistant Professor of Philosophy at Loyola Marymount University, English New Oxford Book Reviews here
 laetus - bodily pleasure, felix - good life, beatitudo - serving others, sublime beatitudo - God's Love
Saint Anselm of Cantenbury: fides quaerens intellectum - faith seeking understanding here
More reading: John Paul II  Sollicitudo rei socialis here John Paul II 15th WORLD YOUTH DAY, VIGIL OF PRAYER here Benedict XVI 20th WORLD YOUTH DAY, CELEBRATION WELCOMING THE YOUNG PEOPLE here Cardinal Dr. Christoph Schönborn  John Paul II and the Way to True Happiness here


L'Estasi di Santa Teresa, The Ecstasy of Saint Teresa (Transverberation of Saint Teresa d'Avila) by Gian Lorenzo Bernini, 1647–52, Chiesa di Santa Maria della Vittoria, Roma, Italia. Fine Art Photography by Zbigniew Halat
L'Estasi di Santa Teresa, The Ecstasy of Saint Teresa (Transverberation of Saint Teresa d'Avila) by Gian Lorenzo Bernini, 1647–52, Chiesa di Santa Maria della Vittoria, Roma, Italia. Fine Art Photography by Zbigniew Halat

15. When these impetuosities are not very violent they seem to admit of a little mitigation--at least, the soul seeks some relief, because it knows not what to do--through certain penances; the painfulness of which, and even the shedding of its blood, are no more felt than if the body were dead. The soul seeks for ways and means to do something that may be felt, for the love of God; but the first pain is so great, that no bodily torture I know of can take it away. As relief is not to be had here, these medicines are too mean for so high a disease. Some slight mitigation may be had, and the pain may pass away a little, by praying God to relieve its sufferings: but the soul sees no relief except in death, by which it thinks to attain completely to the fruition of its good. At other times, these impetuosities are so violent, that the soul can do neither this nor anything else; the whole body is contracted, and neither hand nor foot can be moved: if the body be upright at the time, it falls down, as a thing that has no control over itself. It cannot even breathe; all it does is to moan--not loudly, because it cannot: its moaning, however, comes from a keen sense of pain. 16. Our Lord was pleased that I should have at times a vision of this kind: I saw an angel close by me, on my left side, in bodily form. This I am not accustomed to see, unless very rarely. Though I have visions of angels frequently, yet I see them only by an intellectual vision, such as I have spoken of before. It was our Lord's will that in this vision I should see the angel in this wise. He was not large, but small of stature, and most beautiful - his face burning, as if he were one of the highest angels, who seem to be all of fire: they must be those whom we call cherubim.[14] Their names they never tell me; but I see very well that there is in heaven so great a difference between one angel and another, and between these and the others, that I cannot explain it. 17. I saw in his hand a long spear of gold, and at the iron's point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it. The soul is satisfied now with nothing less than God. The pain is not bodily, but spiritual; though the body has its share in it, even a large one. It is a caressing of love so sweet which now takes place between the soul and God, that I pray God of His goodness to make him experience it who may think that I am lying. 18. During the days that this lasted, I went about as if beside myself. I wished to see, or speak with, no one, but only to cherish my pain, which was to me a greater bliss than all created things could give me. 19. I was in this state from time to time, whenever it was our Lord's pleasure to throw me into those deep trances, which I could not prevent even when I was in the company of others, and which, to my deep vexation, came to be publicly known. Since then, I do not feel that pain so much, but only that which I spoke of before,--I do not remember the chapter,[18]--which is in many ways very different from it, and of greater worth. On the other hand, when this pain, of which I am now speaking, begins, our Lord seems to lay hold of the soul, and to throw it into a trance, so that there is no time for me to have any sense of pain or suffering, because fruition ensues at once. May He be blessed for ever, who hath bestowed such great graces on one who has responded so ill to blessings so great! The Life of St. Teresa of Jesus of the Order of Our Lady of Carmel. Written by Herself. Translated from the Spanish by David Lewis. Third Edition Enlarged. Chapter 29. Of Visions. The Graces Our Lord Bestowed on the Saint. The Answers Our Lord Gave Her for Those Who Tried Her. "The most probable opinion is, that the piercing of the heart of the Saint took place in 1559. The hymn which she composed on that occasion was discovered in Seville in 1700 ("En las internas entrañas"). On the high altar of the Carmelite church in Alba de Tormes, the heart of the Saint thus pierced is to be seen; and I have seen it myself more than once" (De la Fuente).