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INTRODUCTION
The Hebrew Chronicle of Prague of 1615 is one of only a several major jewish historical works to come down to us from European history. (1) The reason that we have so few contemporary jewish historical works (although we do have quite a lot of rabbinical and jewish devotional literature) is due to the fact that jews did not consider non-jewish sources to be truthful (as they did not come from the pen of jews), the events of the real to be of any great importance apart from in so far as they affected jews and that to dwell on the affairs of "'this world'" meant to infect one's biological holiness as one of the "'Chosen of Yahweh/Hashem'" with the impiety, immorality and dishonesty of gentiles. (2)
This attitude is still commonly expressed among those affiliated with mainstream Orthodox and ultra-Orthodox Judaism. (3) For example the 'dean' of modern jewish studies; rabbi Jacob Neusner, has explicitly commented thus:
"'The basic theory of gentiles, all of them assumed to be idolaters, is, first, gentiles always and everywhere and under any circumstance are going to perform an act of worship for one or another of their gods. Second, gentiles are represented as thoroughly depraved (not being regenerated by the Torah), so they will murder, fornicate, or steal at any chance they get; they routinely commit bestiality, incest, and various other forbidden acts of sexual congress. Here is how the Mishnah law expresses these premises: do not leave cattle in gentile's inns, because they are suspect in regard to bestiality. And a woman should not be alone with them, because they are suspect in regard to fornication. And a man should not be alone with them, because they are suspect in regard to bloodshed.'" (4)
Neusner then clarifies the attitude of mainstream Judaism; in general, towards non-jews as follows:
"'The basic thesis is identical: the gentiles cannot accept the Torah because to do so they would have to deny their very character... Now the gentiles are not just Rome and Persia. There are others. The claim is, it is natural for the gentiles (not just Rome and Persia) to violate some of the Ten Commandments - specifically, not to murder, not to commit adultery, not to steal - yet these are essential to the Torah. So, the reason that the gentiles rejected the Torah is that it prohibits deeds that the gentiles do by their very nature. The subtext here is that Israel ultimately is changed by the Torah, so that Israel exhibits traits nurtured by God and imparted by their encounter within the Torah.'" (5)
Neusner's words account for the general opinion of Orthodox Judaism; as few would or could reasonably contend that Neusner is not only a major figure in Orthodox Judaism, but a highly-respected academic authority on it, but we should also cite another authoritative opinion in the form of the now deceased Lubavitcher Rebbe; Menachem Mendel Schneerson, who headed one of the largest and certainly the fastest growing Hasidic movement in modern Judaism. Schneerson is recorded; in an official devotional book published by his followers, as insisting and believing as follows:
"'Before I left his" [Schneerson's] "office the Rebbe gave me a newly printed copy of Tanya and his blessing for a successful trip. Then he gave me an additional copy and told me, 'Sometimes one encounters Jews on a flight. In that event you should have another Tanya ready.'"
"I asked what the book was about, but couldn't understand a word of his answer. I opened it to the bookmark, and asked him to at least tell me what was on that page. He read and translated it into English. Most of it was beyond me, except for one passage describing how even the lowliest of Jews would sacrifice his life for Kiddush Hashem, to sanctify G-d's Name." (6)" And in a flash I understand what my parents had been hollering about the whole time: even the worst Jew is forbidden to marry a gentile.'" (7)
It would be redundant to analyse these statements as this is not our purpose here, but they will suffice to indicate to the reader the sound factual basis on which we can make the statement that jews; historically and currently, view non-jews (and thus necessarily anything produced by non-jews such as literature) with disdain, which then allows us to understand why the Hebrew Chronicle of Prague; from now on referred simply as the Chronicle, is rather unusual as opposed to being "'just one of many'" such contemporary jewish historical sources, which I am sure you; my reader, assumed there would be.
The Chronicle was originally written about 1611 by an unknown author and later additions in different handwriting were added by its owner or owners between 1631 and 1708 who we may reasonably assume were different people from the original author. (8) The Chronicle's importance for anti-Semites and those interested in a critical approach to jewish studies is firstly; as we have said, that it is a rare jewish contemporary historical record of events: secondly; because the Chronicle demonstrates historical jewish attitudes and interpretations of the events of the day and thirdly; it refers to several important interactions and largely unreported events in relation to uprisings and attacks upon the jews by the non-jewish populations of central and eastern Europe.
Jewish primary sources; such as the Chronicle, deserve far greater scrutiny than has been afforded to them by contemporary anti-Semites and do repay the effort of tracking down translations and/or original works as they nearly always contain much in the way of explicit and implication information that is of practical use to anti-Semites whether intellectually-inclined or not. Information; we might add, that jewish and philo-Semitic opponents of anti-Semitism and critical perspectives within jewish studies rarely have the ability to cogently respond to. This is opposed to the very ready; even "'off-the-shelf'" answers and critiques, (9) that these same jewish and philo-Semitic opponents use against those who tread the well-worn paths of anti-Semitic critique of the jews using arguments that have not often been updated to take into account; or more specifically counter, jewish counter-arguments and/or new research on the jewish question from either side of the debate.
Our rallying call as anti-Semites "must" be: up and at 'em! We can no longer afford to sit around trotting out old outdated arguments on the jewish question: we must seek to innovate and evolve to match swords with the ancient enemy once again. That is what it means to be an anti-Semite!
The second part of this article; to be published tomorrow, will be a full and complete analysis of the Hebrew Chronicle of Prague and should; I hope, provide plenty of useful information and a fresh perspective on an important historical source that anti-Semites and those adopting a critical perspective in jewish studies have largely ignored.
REFERENCES
(1) The edition to which I refer is Abraham David (Ed.), Dena Ordan (Trans.), Leon Weinberger (Trans.), 1993, "'A Hebrew Chronicle from Prague, c. 1615'", 1st Edition, University of Alabama Press: Tuscaloosa. In referring to the Hebrew Chronicle I shall give both the page reference from David and the original folio reference.
(2) Lionel Kochan, 1977, "'The Jew and His History'", 1st Edition, MacMillan: London, pp. 19-87. This isn't to say however that we cannot pick up hints and what jews generally thought about specific events from the rabbinical literature, but rather that is often hard to discern and an amount of subjective license has to be used in order to apply it to our knowledge of the events of the world and in jewish history itself as a sub-discipline. For a standard in-depth discussion of jewish historiography and the sources which it utilizes please see Salo Baron, 1964, "'History and Jewish Historians: Essays and Addresses'", 1st Edition, Jewish Publication Society of America: Philadelphia.
(3) More extreme sentiments are often expressed on the fringe of Orthodox and Ultra-Orthodox Judaism: in spite of the fact that the sentiments of the mainstream are pretty extreme by their very nature.
(4) Jacob Neusner, 2004, "'Making God's Word Work: A Guide to the Mishnah'", 1st Edition, Continuum: New York, p. 74
(5) Ibid, p. 77
(6) "'Kiddush Hashem'" refers to the jewish concept of martyrdom and in Schneerson's usage it means that one cannot be a martyr if one marries a gentile, because one is not living in accordance with the divine laws of Hashem (and strictly speaking against them) as laid down for the jews; as the "'Chosen People'", in the Torah.
(7) Aharon Dov Halperin, Tuvia Natkin (Trans.), 1998, "'Our Man in Dakar and other stories of the Lubavitcher Rebbe'", 1st Edition, Sifriyat Kfar Chabad: Kfar Chabad, p. 17
(8) David, Op. Cit., p. 8
(9) For a simple example of the kind of "'off-the-shelf'" critiques of anti-Semitic arguments authored by jews please see the Anti-Defamation League, 2003, "'The Talmud in Anti-Semitic Polemics'", 1st Edition, Ktav: New York
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PART 1 CONCEPTS OF THE OTHER
Throughout Celtic story we find humans meeting the spirits in ways and places outside of or beyond common life. Gods, messengers, allies and opponents arrive among mortals bringing tales of their homes, of strange halls and wild places both near and far. In turn the tales tell of mortals who visit Other Folk. It is from these tales that we begin to understand the nature of what we often simply call the Otherworld.
The tales describe the dwellings of the Other Clans as being both very near to our mortal world and very far from our common lands. The armies of the Sidhe ride out from beneath the land. Mortals enter the courts and feasts of the Lords of the Mound, leaving behind common time and place. Other tales tell of emissaries arriving from over the sea, or of mortals who voyage, and of the lands of wonder, danger and vision that lie beyond the ocean wave.
Your studies should offer plenty of chances to read these tales. It is useful to immerse your imagination in the motifs of Celtic story. These provide raw materials with which we can build an understanding of the Celtic Otherworld.
It may be that the ancient idea of the Otherworld bears a resemblance to various metaphysical models. Those familiar with western magical systems might compare the Otherworld with the '"astral plane"' or the '"etheric realm"'. However, the Celtic spirit-lands don't seem to be causal to the common world in the way the '"astral"' is sometimes described to be. We might find a parallel with the Dreamtime of the Australian First Peoples - a mythic, storied and ritual reality in which mortals participate along with the Gods and spirits. Hindu cosmology presents a variety of '"lokas"' - worlds - in which Gods, spirits, ancestors and daemons dwell. The Norse have a similar system of Nine Realms. Celtic lore is far less specific about the number and order of the realms or worlds, though a variety of environments are described.
PART 2 VISION AND THE THRESHOLD
In this month's first exercises we will enter an imagined series of landscapes and environments. In some cases we will consciously select or design the spaces. In others we will enter visions that we do not deliberately create. We will consider this half-constructed, half-discovered imaginal world to be a Threshold, a place Between the common world and the independent reality of the Other Places. We can move our point of view, our '"presence"', into this Threshold realm in a form we invent, and in the same way the Gods and spirits can create forms that move and live in that space. The forms we see (AND MAKE) in the Threshold may or may not be the '"true"' forms of the spirits but that need not prevent us from speaking to them through those forms. The Threshold is a reflection both of our common world and of the Other realms beyond.
While we may consciously shape and influence it, the Threshold realm exists without our conscious making. Just as the landscapes of dream occur as if subjectively real so the places of Threshold are waiting for us when we arrive. Just as in a lucid dream we can shape events and places, but the life of the Threshold realm goes on, around or even without our conscious constructions.
PART 3 FIRST STEPS IN THE MIST
The very first Threshold technique is to learn to rise and move within an imagined point-of-view. In some spiritual systems students are taught to develop a detailed, repeating and specific '"body of vision"' which serves as the seer's '"vehicle"'. This does have value, but we find it best to recommend a more natural approach. Each of us carries a basic self-image and it is in that form that we can most easily approach our vision journeys.
One important trick of basic journey-work is to train yourself to keep your point-of-view located '"behind the eyes"' of your vision-self. By learning to keep your point of view firmly fixed in one place and in one direction at a time you create a sense of reality in your early visions that helps you move into the Threshold realm. Your point of view may move by drifting, flying or purposeful striding but you should be careful to keep it in one place at a time in most cases.
From that beginning you can move deeper into the Threshold in a variety of ways. We will use a symbol drawn directly from Celtic story - the Mist of the Between. By passing through the vision of the thick mist so common in the ancient forests you can emerge much deeper within the Threshold realm.
By passing the Mist we seek to enter a space in which we can both discover and create a greater, more ideal Sacred Grove. In next month's lesson we will move on to the work of passing the Mist and beginning the Inner Grove. This will become a base of operations for many further visions and workings.
Recommended
Credit: http://esoteric-soup.blogspot.com
Yes, there is such a ritual. In any ritual the participants can choose to be skyclad (naked in pagan language). No one is forced to do anything. You don't have to participate, its all personal choice.
Everything I know about any pagan faith is that everything is by choice. You can choose to worship a certain way or choose not to. You're not breaking any rule if you choose do to something a different way. That's what makes pagan religions so appealing. You do what feels right for YOU, not what someone else tells you.
How do you get invited? Become part of your local pagan community and host your own skyclad ritual. But it's not about sex, so don't be confused. If you're looking for an orgy, you're not going to find it there (at least not in the ritual. What happens after, who knowsits all about personal choice. Well, actually, there can be sex in a ritual..you have to get into paganism to really understand the ideology).
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;.0
AAF amongst.15
A-AI-OM amongst us.192
AAIOM amongst.192
AAI amongst.72
AALA placed.26
AAO amongst.42
ABAI stooping.77
ABRAMG prepared.215
ABRAMIG prepared.275
ACAM 7699.402
ADGT can.27
ADNA obedience.66
ADOHI kingdom.101
ADROCH mount.441
AF 19.9
AFFA empty.18
AG none.14
ALAR settled.120
ALDI gathering.78
ALDON gird(up).98
ALI successively.74
A 6.6
ALLAR bind.128
A-M-IPZI (I)fastened.234
AMIRAN yourselves.312
AMMA cursed.192
ANANAEL secret wisdom.136
ANGELARD thoughts.192
APILA liveth.89
AQLO in.84
AR that.106
AS was.13
ATH works.16
ATRAAH girdle.128
AVAVAGO thunders.196
A 6.6
AVAVAGO thunders.196
AVINY millstones.246
AZIAGIAR harvest.255
AZIAZOR likeness.220
BABAGE south .40
BABALON wicked .110
BAEOUIB name righteousness .186
BAGHIE fury .90
BAGLE for .37
BAHAL cried .26
BALIE salt .89
BALIT just .88
BALTIM justice .178
BALTOH righteous .59
BALT justice .28
BALTOHA righteousness .65
BALTOH righteousness .59
BALZARG stewards .142
BASGIM day .176
BAZM mid-day .110
BIA (?) .71
BIAH stand .72
BIALO voice .109
BI-EN unto my voice .125
BIGLIAD comforter .151
BLANS harboured .76
BLIARD comfort .183
BLIAR comfort .179
BLIOR comforters .203
BLIORA comfort .209
BLIORAX comfort .609
BLIORS comfort .210
BLIORT comfort .212
BOGPA reigneth .58
BOLP be thou .52
BRANSG guard .176
BRGDO sleep .147
BRIN have .215
BRINT hast .224
BRINTS truth .231
B-RI-TA have talked .180
BUSD glory .86
BUSDIR glory .246
BUTMON mouth .254
BUTMONI mouths .314
CAB rod .311
CA-CACOM flourish .1032
CACRG until .714
CAFAFAM abiding .414
CAMLIAX spake .870
CANAL workmen(?) .370
CAOSGA earth .357
CAOSG earth .351
CAOSGI earth .411
CAOSGIN earth .461
CAOSGO earth .381
CAOSGON earth .431
CAPIMALI successively .539
CAPIMAON numbers of time .551
CAP-MI power .465
CARBAF sink .420
CASARM made .509
(e) CA therefore .306
CASARMA whom .515
CASARMAN under .565
CASARMG who .517
CASARMI (under) whom .569
CHIA are .367
CHILDAO diamonds .409
CHIRLAN rejoiceth .525
CHIS are .368
CHISA are .374
CHIS-GE are not .386
CHIS are .368
CHISO shall .398
CIAL 29996 .374
CIAOFI terror .459
CICLE mysteries .678
CICLES mysteries .685
CINXIR mingles .970
CNILA blood .424
COCASB ages (time) .648
COCASG times .651
COLLAL sleeves .360
COMMAH trussed .517
COMO window .450
COMSELHA circle .452
CONST thunders .396
CORAXO thunders .866
CORMFA numbers .529
CORMF number .523
CORMP numbered .529
CORMPO numbered .559
CORS such .437
C unto .300
C 4 .300
CORSI such .497
CRIP but .469
CRO-OD-ZI second beginning .533
CRO-ODZI beginning .533
CRP but .409
C ye .300
C with .300
D into .4
D third .4
DAOX 5678 .440
DARBS obey .122
DA there .10
DARG 6739 .118
DARSAR wherefore .223
DAX loins .410
DAZIS heads .86
DAZIZ heads .88
DE your .14
DIU angle(?) .134
DLUGA giving .96
DLUGAM given .186
DLUGAR giving .196
DOALIM sin .198
DODS vexing .45
DODSEH vexation .56
DO-O-A-IN his name .180
DO-O-A-IP in the name .139
DO-O-I-A in the name .130
DORPHA looked .150
DORPHAL looking .158
DOSIG night .109
DRILPA great .187
DRILPA great .187
DRILPI greater(than) .241
DRIX bring .564
DROLN any .192
DR which .104
DS which .11
ECRIN praise .520
ED-NAS receivers .77
EFAFAFE vial .41
EF visit(us) .13
ELO first .48
EL first .18
EM nine .100
EMETGIS seal .194
EMNA herein .156
EMOD 8763 .134
ENAY (lord?)(hath?) .126
ENAY lord .126
EOLIS making .115
EOPHAN lamentation .106
ERAN 6332 .166
ERM with .200
E first .10
ETHAMZA covered .131
ETHARZI peace .195
F visit .3
FAAIP voices .84
FABOAN poison .100
FAFEN from .72
FAFEN train .72
FAONTS dwelling .105
FARZM lifted .208
GAH spirits
GAH glory
GA 31 .14
G-CHIS-GE are not .394
GE .18
GEH art .19
GE-IAD lord .88
GIGIPAH breath .152
GIVI stronger .198
GIZYAX earthquakes .543
G-MACALZA power or presence .433
GNAY doth .124
GNETAAB governments .94
GNONP garnished .147
GOHE saith .49
GOHIA we say .105
GOHO saith .69
GOHOLOR lift .207
GOHOL saying .77
GOHON have spoken .119
GOHUS (I)say .176
GONO faith .118
GRAA moon .120
G with (?) .8
GROSB sting .150
HAMI creatures .157
HARG planted .115
HE song .11
HOATH worshipper .47
HOLDO groaned .73
HOL-Q measureth .79
HOLQ measured .79
HOM liveth .121
HOMIL true .189
HOMIN age .231
HUBAR lamps .182
HUBARDO lanterns .216
I is .60
IADPIL to him .147
IAD god .70
IAIADIX honor .596
IA-IAL conclude .140
IAIDA the highest .136
IA-IDON all powerful .210
IALPIR flames .243
IALPON burn .163
IALPOR flaming .213
IAL-PRG burning flames .191
IAL-PRT flame .192
IALPRT flame .192
IAOD beginning .100
IEHUSOZ mercies .187
ILONON branches .228
ILS thou .75
ILSI thee .135
IL thy .68
IM-VA-MAR apply .422
IN mine .110
INSI walkest .177
IO-IAD. (that liveth for ever) .160
IPAM beginning .165
IPAMIS end .232
I is .60
IP shall .69
IP not .69
IRGIL how many .236
ISRO promise .197
I-ZA-ZAZ have framed(?) .99
I in .60
IZIZOP (highest) vessels .177
I is .60
I all .60
I they .60
LADNAH ark of knowledge .75
LAIAD secrets .84
LAP for .23
LAP things .23
LA first .14
LAP I am .23
LARAG neither .128
LAS rich .21
LI the .68
LIMLAL treasure .180
LOHOLO shine .107
LOLCIS buckles .413
LONCHO fall .419
LONDOH kingdoms .123
LONSA every one .101
LONSHIN (their) power .206
LONSHI power .156
LORSLQ flowers .193
L-O the first .38
LRING stir .226
LU nor .78
L first .8
LUCAL north .392
LUCIFTIAN brightness .566
LU-LA be .92
LUSD feet .89
L one .8
L first .8
L 5 .8
LUSDA feet .95
LUSDAN feet .145
LUSDI feet .149
MAASI laid up .169
MABZA robe .116
MAD your god .100
MADRID iniquity .264
MALPIRG fires .281
MALPRG fiery .221
MANIN mind .256
MA-OF-FAS not to be measured .145
MAPM 9636 .195
MATB thousand .110
MATORB echoing .240
MIAM continuance .246
MIAN 3663 .206
MICALP mightier .473
MICALZO mighty .503
MICA-OLZ mighty .503
MICAOLZ mighty .503
MICMA behold .546
MIINOAG corners .304
MIR torment .250
MIRC upon .550
MOLVI surges .258
MOMAO crown .246
MOMAR crowned .316
MOM moss .210
MONONS heart .257
MOSPLEH horns .155
MOZ joy .129
NA-NA-E-EL pouring .140
NANBA thorns .117
NAPEA two-edge sword .81
NAPEAI swords .141
NAZARTH pillars (gladness .181
NAZAVABH hyacinthine .153
NAZPS sword .81
NETAAB government .86
NIDALI sounds (mighty) .188
NIIS come .177
NIISO come (away) .207
NIISO come .207
NI 8 .110
NOAN become .136
NOAR become .186
NOAS become .93
NOBLOH palms .124
NOCO servant .410
NOIB yea .145
NOMIG even .238
NONCI you .490
NONCP place .439
NOQOD (thy) servant .154
NOQODI ministers .214
NOQOL servants .158
NOR-MOLAP sons of men .323
NOROMI sons .360
NOR-QUASAHI sons of pleasure .370
NORZ six .189
NOTHOA garments (midst?) .126
OADO weave .70
OALI placed .104
OANIO a moment (24th part) .176
OBELISONG deliverers .208
OBLOC garland .373
OBOLEH garments .84
OBZA half .50
OB 28 .35
OD and .34
ODO open .64
OE-CRIMI sing praises .650
OHIO woe .121
OHORELA law .185
OI this .90
OI that is .90
OIAD just .100
OIAD (of)god .100
OL made you .38
OLANI two times .154
OLLOG men .84
OLLOR man .176
OLN made .88
OL of .38
OLORA man .174
OL 24 .38
OLPRT light .156
OM understand .120
OMAX know(great) .526
O-MICAOLZ be mighty .533
ON in your .80
ONDOH kingdoms .115
OOAIN amongst .176
OOANOAN eyes .202
OOAONA eyes .152
OOGE chamber .78
OP 22 .39
OROCH under .461
ORRI stone .290
ORSBA drunken .148
ORSCOR dryness .567
OS twelve .37
OTHIL seat .108
OVOARS center .243
OVOF magnified .133
OX 26 .430
OXEX vomit .840
OXIAYAL mighty(seat) .570
OZAZM make (me) .144
OZIEN hands .159
OZOL hands .77
OZONGON winds .207
O five (5) .30
PA-AOX remain in .451
PAGE rest .33
PAMBT (to)me .119
PANPIR life .234
PAPNOR remembrance .204
PARACLEDA wedding .449
PARADIAL dwellings .199
PARADIZ virgins .194
PARM run .205
PAR in them .115
PASHS children .30
PATRALX rock .538
P-D thirty-three (33) .13
PEAB oak .30
PEOAL 69636 .63
PI-ADPH .89
PIAMOL righteousness .203
PIAP balance .84
PIDIAI marble .199
PILAH moreover .84
PILD continually .81
PIL firmament .77
PIR holy ones .169
PIRIPSOL brightness .283
PIRIPSON heaven .325
PI places .69
PLAPLI partakers .100
PLOSI as many .114
POAMAL palace .149
POILP divided .116
PRGE fire .127
PRGEL fire .135
PUGO unto .117
PU-IM sharp sickles .229
P of .9
P 8 .9
Q or .40
Q content .40
QA-A-AN your creation .108
QAADA the creator .62
QAAL creator .60
QAAS creation .59
QAA creation .52
QANIS olives .163
QUAR 1636 .216
QUI-I-N where in the cre .280
QUI-IN wherein .280
RAAS east .119
RAASY east .179
RACLIR weeping .574
REST-EL praise him .144
RIOR widow .290
RIT mercy .169
ROR sun .230
RSAM admiration .203
SAID wonder
SAISCH brothers
SALBROX sulphur .556
SALMAN house .167
SAMVELG righteous .199
SAPAH sounds .29
SIAION temple .213
SIATRIS scorpions .249
SOBA whose .48
SOBAM whom .138
SOBCA they whose .348
SOBOL whose .80
SOBOLN west .130
SOBRA whose .148
SOLPETH hearken .74
SONF reign .90
S fourth(?) .7
TA as .15
TABA to govern .26
TABAAN governor .82
TALHO cups .54
TASTAX (going)before .437
TATAN wormwood .80
TA-VI-LIOD and second .247
TAXS 7336 .422
TELOCH death .358
THIL seat .78
THILD seats .82
THILN seats .128
TIBIBP sorrow .148
TLIOB creatures .112
TOATAR hearken .160
TOH triumph .40
TOLTORG earth .194
TOL with .47
TOL on .47
TOL all .47
TORGI creatures .207
TORZU arise .218
TORZUL rise .226
TOX him .439
TRANAN marrow .221
TRIAN shall .225
TRINT sit .228
TROF building .142
TURBS beauty .191
T also .9
T it .9
U-I-V third (angle) .200
UNAL these .134
URAN not see .226
VABZIR eagle .250
VAOAN truth .162
VAUL work .154
VAUN (work?) .196
VCIM frown not .520
VEP flame .89
VGEAR strength .194
VGEG strong .96
V-GE-GI v-ge-gi .156
VI second .130
VIRG nests .238
VI-VI-LV second angle .338
VIV second .200
VLCININA happy .604
VLS ends .85
V-MA-DEA strong towers .186
VMD called .164
VMPLIF strength .240
VNALAH skirts .141
VNAL these .134
VND-L the rest .132
VNIGLAG descend .210
VNIG requires .188
VNPH anger .130
VOHIM hundred .251
VONPH wrath .160
VONPHO wrath .190
VONSARG unto .271
VORS over .207
VOVIN dragon .280
VOVINA (the)dragon .286
VPAAH wings .92
VPAAHI wings .152
VRAN elders .226
VRBS beautified .182
V the .70
VRELP seer .197
VX 42 .470
YOLCI bring .458
YORB roar .195
Z they .9
ZACAM moved .411
ZACARE move .431
ZACAR move .421
ZAMRAN show .261
ZAR courses .115
ZIEN hands .129
ZILDAR flew .187
ZILODARP conquest .226
ZIMII have entered .279
ZIMZ vestures .168
ZIN waters .119
ZIRDO I am .203
ZIR him .169
ZIR I am .169
ZIRDO servant .203
ZIRE lord .179
ZIRN wonders .219
ZIROM were .289
ZIXLAY stir .543
ZIZOP vessels .117
ZLIDA water .87
ZNRZA sware .174
Z-Ol hands .39
ZOMD midst .133
ZONAC appareled .395
ZONG winds .97
ZONRENSG delivered .264
ZORGE friendly .157
ZUMVI seas .299
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"The plain truth is, that "sincerity and earnestness" are becoming the idol of many Christians in these latter days. People seem to think it matters little what opinions a man holds in religion, so long as he is "earnest and sincere", and you are thought uncharitable if you doubt his soundness in the faith! Against this idolatry of mere "earnestness" I enter my solemn protest. I charge every reader to remember that God's written Word is the only rule of faith, and to believe nothing to be true and soul-saving in religion which cannot be proved by plain texts of Scripture. I entreat him to read the Bible and make it his only test of truth and error, right and wrong." - J.C. Ryle
J.C. Ryle wrote this almost a hundred years ago, but this is every bit as true now as it was in Ryle's day. "Sincerity," especially, seems to be the chief measuring stick that today's postmoderns go by:
"Hey, as long as it works for you..."...with the "it" merely being incidental and the "you" being of primary importance, when in fact the 'it' of Christianity is of paramount importance, and the 'you' is of very little importance. (The 'it' of the Postmodern Manifesto, of course, refers to one's set of beliefs, one's doctrine, as it were.)
We all have friends who have succumbed to this newfangled way of Postmodern thinking. They nod sagely, and they pat your hand when you attempt to speak truth to them, and they rush to assure you that you need not worry for them...after all, what they have 'works' for them.
But doesn't truth matter? One of my favorite Christian pastors of today says that often he will go to a college auditorium and stand up at the podium and boldly proclaim:
"I am a seeker of truth!"And when he does this, he says that he will most likely receive a standing ovation. Cheers and hollering and fist pumping all around. But, when he follows up this statement with this proclamation:
"I have found Truth. I know exactly what Truth is!"...he is often booed and jeered.
Why is this? Why is the pursuit of truth thought to be such a high and noble calling, and yet the proclamation of one's having found Truth deemed to be insufferably arrogant?
As Christians, we know that Truth is not a what...it is a Who. It is Jesus Christ, who said:
"I AM THE WAY, THE TRUTH AND THE LIFE. NO-ONE COMES TO THE FATHER BUT THROUGH ME." (John 14:6)Truth isn't just what feels good, or what seems to work (pragmatism). And yet many of today's church leaders seem to go by the maxim that if their church is growing, then "God must be in it." But growth is not the sole measure of a church's spiritual health. After all, today there are many, many examples of churches that are growing by leaps and bounds, but which routinely offer up self-help messages designed to tickle the ears of the hearers, messages about abundant living, good health, how to parent, be a good spouse, manage one's finances, etc., rather than sound biblical teaching.
But isn't it doctrine, in fact, that teaches man how he can be reconciled to a high and holy God? Shouldn't this be the main job of the church? Teaching about the essential doctrines of the faith and calling for repentance of sin and faith in Christ's atoning death? After all, this was how Jesus and the apostles taught.
Think of it this way: wiccans, pagans, Muslims, Hindus and Buddhists are all very sincere in their beliefs. It's just that they are all sincerely deceived. They all have doctrine...it's just that it's wrong doctrine. And please understand this: the depth of their sincerity will be no safeguard whatsoever against the fires of hell awaiting them on the Day of Judgment. Does this not give us all pause?
Just for the record, below are the essential doctrines of the Christian faith. SO ESSENTIAL TO THE FAITH ARE THESE TRUTHS, THAT LACK OF BELIEF IN EVEN ONE OF THESE DOCTRINES IS CONSIDERED TO BE HERESY. I'm putting these doctrines forth because I keep having conversations with people who have no idea whatsoever that there are even essential beliefs a Christian must hold to in order to be considered orthodox. (The result, of course, of an entire church generation having been primarily fed with ear-tickling, self-help messages.) So here they are:
THE FIVE ESSENTIAL BELIEFS OF THE CHRISTIAN FAITH1. The Deity of our Lord Jesus Christ.2. The Virgin Birth. 3. The Blood Atonement.4. The Bodily Resurrection.5. The Inerrancy of the Scriptures.
Not many words are used in comprising the above list of the essential beliefs of the Christian faith, but many challenging concepts are contained therein, are they not? In fact, "all "true, born-again believers have had to wrestle through the hard truths contained in these 21 words, not to mention their implications. If you have never seen this list before, I invite you to dwell on it and its truths, and make sure that you are in wholehearted agreement with them. And if you are not, then, by all means, let the wrestling begin. Your eternity depends upon it.
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The relic of the monk Joseph is located at Radeni Hermitage in the small city of Targu Neamt in N.E. Romania. On 7 November 2011 his exhumation took place seven years after his repose.
However the life of the monk Joseph is impressive and shows that God is wondrous in His Saints and that God is not silent. One sob, one tear, one Lord have mercy from the depths of the soul, and God forgives all.
Information about the venerable monk Joseph comes from a comment I found by a reader of the Romanian website from where I got the article.
According to this information, the monk Joseph had been a member of the communist party and had around nine children, not all from the same mother. Generally his life did not keep in pace with the teachings of the Church, but he was merciful. He lived in a village near Radeni Hermitage.
The fathers of the Hermitage say that upon entering the Hermitage he would continually weep, and the majority thought that he was deluded. Furthermore his fellow villagers would come who recognized him for his former life and they asked the Abbot to get rid of him from the Hermitage. Many times they wanted to get rid of him.
A little while before he died he was very sick. For about two weeks he was bedridden. Even then the villagers spoke evil of him. He would hear from his window how awful they spoke against him. He forgave them however and continued to shed tears of repentance.
A few days before he died he asked for Communion. The spiritual father of the Hermitage denied this request however because he Communed him a few days earlier. The next day when the spiritual father visited, the venerable monk Joseph told him that an angel of the Lord Communed him. He did not believed him and considered this a delusion.
After his burial a wolf stood at his grave and all night howled without stopping!
Source: http://translated by john sanidopoulos
Amber Dorrian, Seven, WISDOM QUARTERLY; Wat Dhammakaya (DIMC.NET, Azusa)
The greatest and most diverse Buddhist gathering in Southern California (Dhammakaya)
"
Thai Buddha (Camera30f/flickr)
Vesak is one of the most important days in Buddhism. It is the day when Buddhists come together to commemorate the historical Buddha, the Teachings or Dhamma" and the growing community of Buddhists.
Commemorating the day demonstrates our admiration for the Buddha's immense wisdom and incredible compassion. Vesak marks the anniversary of three significant events in the Buddha's life: his birth, enlightenment, and passing into nirvana. According to the Thai lunar calendar, Vesak usually takes place in May. But in the case of a year with an extra eighth month ("adhikamasa") then "Visakha Puja" - the EIGHT PRECEPT Observance Day for the Month of "Vesakha "- is celebrated on the full moon day of the seventh lunar month. This year, Vesak falls on the full moon day of Friday, May 24, 2556 B.E. (2013). However, in some Buddhist countries "Visakha Puja" may be celebrated on a different day, depending on the time zone. " Visakha Puja" commemorates three events in the Buddha's life. Incredibly, these three separate events happened on the full moon day of the sixth month in their respective years, when Siddhartha "the Sage from the Shakya Clan on India's northwestern frontier" was age 1, 35, and 80.
* [NOTE: In Asia, a person is "born" at conception and, ten lunar months later, when s/he is birthed from the womb, s/he is considered a 1-year-old].
BIRTH
SALABHANJIKA-birth of Siddhartha
When Queen Sri Maha MAYA Devi, King Suddhodana's royal consort, was due to give birth, she traveled to her parent's city of Devadaha, as was the tradition in India and adjacent lands. While on her way home, she stopped to rest under a large sal tree in Lumbini Garden. As she was standing and holding on to a sal tree branch, she gave birth to the prince. The birth happened on the full moon day, 80 years before the Buddhist Era (B.E.). When the prince was five days old, he was given the name Siddhatha (Sanskrit, Siddhartha) meaning "fulfillment" or "wish fulfilled." The news of Prince Siddhartha's birth spread far and wide, eventually reaching the Hermit Asitha, an acquaintance of King Suddhodana residing in the Himalayas. Hermit Asitha requested a visit to see the newborn.
The Buddha (GANDHARA)
When he saw the prince, he predicted that he would find enlightenment in this benighted world, discover the Path to Nirvana, and thereby become the Buddha ("Awakened One"). The prince would teach people the way to end suffering and spread love and kindness among humans and DEVAS.
After making his prediction, Hermit Asitha bowed respectfully to the baby prince. When King Suddhodana - overwhelmed with joy - witnessed such an astonishing event as a holyman bowing to his son, he also bowed to the prince. Later, King Suddhodana invited eight Brahmin scholar-priests specializing in astrology, to look at the prince and predict his destiny. Seven of them predicted that if the prince were to assume the throne, he would become the SUPREME EMPEROR; however, if he decided to RENOUNCE the world, he would become the Buddha.
Konda~n~na (KAUNDINYA), the youngest Brahmin, prophesied that the prince would choose the latter path and become the Buddha. He made his prediction because the prince possessed all of the distinguishing MARKS OF A GREAT MAN. MORE
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This seems relevant yet again.
NON-ANGLICAN DIFFICULTIES PART I
Cardinal Newman 1873
Objections and answers
In May of 2005 I received a phone call from a former APCK bishop named Robert Waggener, who was associated with FiF at the time. He had been reading Fr. Al Kimmel's Pontifications blog (they had been friends since the days when both of them were in the Episcopal Church), and he was very much in agreement with Fr. Kimmel that Anglicans reserved for themselves a personal right to "Private Judgment" that placed them outside of the Holy Catholic Church of the creeds. He asked me this question: "So, where do you think I should lead my people to get away from the problem of Private Judgment? Rome or Orthodoxy?" I replied: "What makes you think that Roman Catholics and the Orthodox indulge in Private Judgment less than anybody else?" He had no answer to this question. (I am glad that the pope is very sound in his beliefs; but how does that save an American Roman Catholic who is not?)
At the time of his call, the Pontifications blog was endorsing the idea that Episcopalians should flee their "church" (we agree) to either one of the two One True Churches, Rome or Orthodoxy- that is, when you get to the fork in the road, take it. Since that time Fr. Kimmel has become a Roman Catholic priest under the terms of the Pastoral Provisions (as my brother Addison had done several years earlier), and Bishop Waggener has become an Orthodox priest, having taken the name Alban. I have no disagreement with the direction taken by either man, and believe that we may trust that both of them were guided to their respective homes by the Holy Spirit. Of course, neither one can say the same about the other, since only an Anglican can rejoice equally for both men. Each of them believes that the other has missed the mark just enough to have settled for something less than the One True Church in all of its fullness.
We do not agree with that. We believe that both of them remain in the One True Church, the "One, Holy, Catholic and Apostolic Church" of the Nicene/ Constantinopolitan Creed, which is the same as "the Holy Catholic Church" of the Apostle's Creed, and that they profess "the Catholic Faith" as taught in the Creed of St. Athanasius (i.e., named after him), also called the Quicumque vult. We believe that without the sacraments that depend on the Apostolic Succession of bishops and the teaching of the True Faith, no one can claim to be in the Church as Christ himself founded it, but that with these things in place, no baptized and faithful Christian can be outside of that same Catholic and Apostolic Church. Therefore, we cannot say of ourselves, as traditional Catholic Anglicans, that we are not of the Body; and neither can they say to us that we do not belong to the Body (I Cor. 12: 15-22). Our Apostolic Succession, and our continuation of true Apostolic teaching, makes us a part of the same Church as the Roman Catholics and the Orthodox, and to this Church belongs everyone who has been baptized into Christ, even though many are ignorant of the full truth of what the Church is.
Some among the Anglo-Catholics are not as bold to say this with the same degree of confidence as I. But, like the late Fr. Louis Tarsitano, I am an Anglican by conviction. I believe that it is a good option, and I recommend the Anglican Way as the best of all. That is why I have fought for the Faith against the heresies of the Episcopalians, and entered into this Anglican diaspora. It is why I carry on from here. I respect and love both Rome and Orthodoxy, but not to the point where I must decide between them, and not to the point where I have any perceived need to enter either communion.
Clarifications: Branch Theory
Two questions need to be answered by Traditional Catholic/Evangelical Classic Anglicans. First, we must answer for the "Branch Theory" and then we must answer the charge of "Private Judgment."
The Branch Theory is error if by it we mean, or even imply, that Christ founded his Church to be divided into different jurisdictions without unity. But, this is not what we mean. The fact is the Church exists among many cultures and languages, and is meant to include people from "every kindred and tongue, people and nation (Rev. 5:9)." Therefore, it is meant to have within it divisions, since all of these cultures will have their differences as people; but these divisions are the Divisions of one army, all on the same side in the same war. However, due to original sin and its very real influence through the world, the flesh and the Devil, history has placed us within a Church that is One, but that has outward and apparent disunity. These facts do not actually divide the Church in the eyes of God, or destroy its spiritual unity. They do affect it politically, and create problems within the real world. A Branch Theory which teaches that a divine plan is the source of the apparent divisions, as organic and necessary to the Church, would be wrong. A Branch Theory, however, that simply acknowledges the reality on the ground of a Church rendered politically divided by history not of our own making, but that acknowledges the presence of the Holy Spirit within Christ's Body the Church exactly as he has promised, is also a Branch Fact.
A man and wife are made into one flesh. This does not mean that they will get along with each other unless both of them make the effort with true commitment. Even if they obtain a divorce, they remain one flesh as long as they both shall live, since their unity through the fact of marriage is as close to indelible as mortality allows. Our unity is also a fact. Are we so arrogant as to imagine that Christ's words "that they may be one, even as we are one (John 17: 22)" were His prayer to us. These are words spoken by a Person of the Trinity to a Person of the Trinity- the Son speaking to the Father. With those words, Christ was not in some dependent manner begging us to become one. He declared us to be one in fact, just as through human mouths he declares the couple to be one flesh as man and wife. If the man and wife set up separate houses these become facts on the ground, legal facts that indicate that the reality of original sin has had its effect on them through the world, the flesh and the Devil. It indicates their failure to get along. Neither of them can claim to be the one true spouse to the exclusion of the other.
The apparent and political divisions of the Church existed between the Roman Patriarch and the Orthodox Patriarchs long before the Church of England was jettisoned out (by excommunication) from Rome's communion in the days of Queen Elizabeth I, for the "heresy" of not starting a civil war and murdering the monarch. Furthermore, in a given locality we may find the jurisdictions of more than one Orthodox bishop, and also of more than one bishop who answers to Rome. In the same place we find Catholic bishops who can be from any number of the Byzantine Catholic churches, usually keeping their distance from the local Roman (as in Latin Rite) bishop in order to avoid strife. In the same city we find Orthodox bishops who are OCA, Greek, Russian or Antiochene. Yet, add to this one Continuing Anglican bishop, and we are told that the man espouses a Branch theory, and so represents disorder. What is wrong with this picture? Can anyone blame us for not taking the objection seriously?
There is a branch fact, if not of divine making, nonetheless operating within God's providence and economy.
The Myth of Private Judgment
The man we most associate with the charge that Anglicans reserve a right to "Private Judgement" is Cardinal Newman. When John Henry Newman converted to Roman Catholicism, he wrote quite a lot about his past affiliation, comparing the two. It would be wrong to say that he did not make valid criticisms that we can lay to heart, and it would be wrong to deny his brilliance (and the power of his prose). But, it would be wrong to conclude that his apologetics were self-evidently true. He rejected the Vincentian Canon, that we must hold to that which has been believed "always, everywhere and by all" (Quod ubique, quod semper, quod ab omnibus creditum est) for the simple reason that Rome was headed in the direction that finally produced the novelty of "Papal Infallibility" in 1870 (a hitherto unknown doctrine, rejected in the official Catechisms of the Roman Catholic Church only a few years before). His theory of Doctrinal Development boils down to a simple formula. Christ's promise that the Spirit of Truth would lead the Church into all truth (John 16:13), means that revelation itself may progress as perceived by the Roman Magisterium, and must be accepted as dogma. He would not have worded it that way; but, it is the reasonable definition both of his theory, and of the teaching of Vatican I.
Against this we say that the Church received the fullness of revelation from its earliest times, and all that has developed is the application of this revelation, and the need both for definition and clarification; and that these were the products of the Ecumenical Councils as they were, in fact, guided by the Spirit of Truth.
We do not claim that we have "no need" of that part of the Body that is called the Magisterium in Rome; indeed, we respect the Petrine See, especially in their boldness and sense of pastoral responsibility when they take on the ethical challenges of the modern world with diligence to produce clarity in all issues of morality; no small consideration in practical pastoral theology. They are part of the Body, and this moral teaching authority may be one of their gifts from the Holy Spirit. Nonetheless, in their work they apply the clear teaching of scripture to the matters at hand, a tool available to all of us. Does this really fit Newman's theory of Doctrinal Development? They could not depend on his theory anyway, since it was never accepted as the official teaching of their communion, which prefers to base its papal claims on what they perceive to be in the Bible and in a consistent Tradition of the Church from earliest times (claims that the Orthodox Patriarchs rejected long before the sixteenth century).
So then, what of Private Judgment? St. Paul taught "Let every man be fully persuaded in his own mind (Rom. 14:5)" about less than essential issues. And yet, how can we imagine that he did not have a double edged intention in the use of these words? Consider that faith in the word of God must reach a level by which we so truly believe the doctrine of Christ, that we are "fully persuaded" just St. Justin Martyr was. Before his death, the saint was asked by the magistrate, "do you suppose that [if you die for your Christ] you will be granted some recompense of reward?" Saint Justin replied: "I do not suppose it. I know, and am fully persuaded of it." And so, he yielded his life in service to the Lord. This is the level our faith must reach. If we allow ourselves a right to Private Judgment we can never be the stuff of which martyrs are made. And, frankly, that is the stuff that must be the substance of a Christian. Our own judgment must yield to the teaching authority of the Church so that we hear the Spirit of Truth; not our interpretation of scripture, but "that which has been believed everywhere, always and by all." And thus, by His grace we become so fully persuaded that His truth becomes the very fabric of our thinking.
Can an Anglican do this? Of course he can. We do not rely on private opinions any more than our Eastern Rite Catholic, Roman Catholic and Orthodox friends. And, sadly, many of them do not rely on private opinions any less than the same Episcopalians for whose escape and salvation we earnestly pray. We mortify our Private Judgment with the weapons of Scripture, and the Right Reason of The Church (or Tradition), that is, Scripture and the Universal Consensus of Antiquity- on the whole quite sufficient. Yielding to these as our authority is not "private judgment." It requires that we say credo to what God has revealed, and that we live by it.
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Turn on some soft instrumental music. Sit or recline comfortably, and loosen any clothing that might be binding you. Take a deep breath and count three heartbeats, still your breath for three heartbeats, and exhale for three heartbeats. Do this several times to relax and center your awareness.
In your mind's eye, imagine two trees in front of you. To your left is a tree the colour of silver, and to your right is a tree the colour of gold. Between the two trees, you see an unusual golden ring on the ground. You put the ring on the middle finger of your left hand, and a large chasm abruptly appears in the ground.
Climbing down into the chasm, you follow a long, steep, winding passageway. Moving to the end of the passageway, you enter a bright Otherworld, a faerieland of colour and light. There are rings of coloured flowers in this Otherworld. They are red, orange, gold, green, blue, purple, rose, silver, and white. As you gaze upon the flower rings, you ponder the many rings - the circle and cycles in your own life - for a minute of two.
At the center of this faerieland is a fountain that dispenses the waters of life. Water spills out of the Dragon's Mouth of the fountain. You look upward to see a larger winged dragon flying toward the fountain. Its wings gleam in the strange light of this Otherworld, shining with the colours of the rainbow. The dragon glides down, sparkling all over, and settles upon the ground a short distance from the fountain. The dragon mindspeaks to you:
"Your mind has a will, just as your body has a will.
Your heart has a will. Your spirit has a will.
Each and every person has the power
To change the course of the future."
The dragon flies away, softly and without a sound, and a delightful blue mist pours over the faerieland. The mist feels warm like a soft blue flame. Everything is covered in the mist, and you feel as though you are afloat in a vast blue ocean of faerie light. You feel the bright blue mist flowing over your skin, through you, and energizing your entire body, from the top of your head to the tips of your toes.
Now imagine gathering the blue mist into your hands and shaping it into a ball of blue light. Shape it into a bright blue staff of light that you hold between your hands. Allow the staff's light to surround you completely, breathing it in and out. Continue doing this for a few minutes.
In your mind's eye, move back over to the passageway by which you entered faerieland and slowly go up the winding path into the ordinary world. Imagine taking off the ring and placing it back between the gold and silver trees. It remains there for you whenever you wish to take it up again. Move your hands and feet, and slowly open your eyes.
Source: http://lilith-dark-moon.blogspot.com
I read this today on a forum I read and wanted to post this here to stir discussion. I formally state that I take no sides other than in making sure what is called Golden Dawn remains true to the Tradition, a point of interest of a few public Orders. The intent of this post is to stir dialectic.
-
The Fundamental Difference
Posted by: "aroueris26" enoch326@hotmail.com aroueris26
Sun Oct 14, 2007 10:03 am (PST)
It comes down to this:
What distinguishes the Golden Dawn Tradition from the Left Hand Path
is a belief that there is a Macrocosm that matters.
In Thelema, Chaos Magic and those pseudo-Golden Dawn Orders that are
kin to them in doctrine, the fundamental belief is that your Microcosm
is King. You define what meaning and power there is in a symbol. No
outside force can change what you put into it. You define what is
right and wrong for yourself. No other person, group or entity has any
say in the matter. Established and time-tested Tradition is
meaningless. All that matters is what you feel about a magical formula
and the rationalizations that satisfy you that it is acceptable as you
believe it to be. In fact, nothing is really required of these Left-
Hand Path practitioners save that they further themselves in
these "virtues" and empower Self evermore.
Traditional Golden Dawn practice, on the other hand, is an
equilibrated path. There is indeed a Microcosm, and it does effect a
great deal in your experience. But, there is also a Macrocosm. A
greater Universe beyond the self that also influences what is True and
what is False, what is Right and what is Wrong, and what a symbol's
power truly is outside of personal choice, human psychology and
cultural history. It is what unites us together as a whole Creation.
Indeed, the Microcosm is an equal player, but likewise, so is the
Macrocosm unavoidable. The Golden Dawn magician does not develop
magical formulae that feel good and cool and then find rationalizations
to back it up, for that merely serves the ego to over-ride Truth.
Rather, a Golden Dawn magician uses their magical power and practice to
seek selflessly and honestly after the Truth and how to apply it in
one's personal Microcosm in a meaningful way. But, as was learned
following the Great Schism, such a magician must not seek to impress
their personal enlightenment on another.
Left hand Path magicians, as individualistic as they purport
themselves to be, in groups tend to be quite controlling. They are
just more subtle about it. And, its not surprising for self is the
ultimate virtue in such a philosophy. For a magician to respect the
needs of another magician to grow in a time-tested Tradition without
personal alterations sullying it, they would have to be selfless.
Selflessness requires a belief that there is a Macrocosm that matters
outside the Microcosm. This is something a Left-Hand Path magician
lacks and in the end, no matter how loud their declarations that they
value selflessness so that they may sound good to themselves and
others, their actions speak the opposite.
It is selfless and right to provide new magicians with an unaltered,
time-tested Tradition and to allow them to interpret it in their own
way and apply it in their own lives as they discover their True and
Divine Will. This is the essence of true Golden Dawn practice. On the
other hand, it is selfish and controlling to do violence to a Tradition
in altering it significantly to fit one's personal revelations and
feeding it to many new minds as something it is not.
One example: Let's change the godforms of the Neophyte Initiation
and put an entirely different force on the Throne of the Hierus. Say,
Set for instance, because we feel its right and we have a long list of
right-sounding arguments to rationalize it. We may have had the
benefit of a Traditional Golden Dawn upbringing. But, our magical
experience and study has given us the authority and right to deny that
to others. And, to hell with anyone who says different! We will just
slam them every chance we get and with self-righteous protestations
demand an apology for their offense to our beliefs!
This example is like a priest walking up to the altar and turning the
Cross upside down stating that Judas Iscariot will now be worshipped as
the Messiah. Such a group, if it were to exist, would certainly have a
right to their beliefs, but they could not walk about claiming they are
Catholics with any degree of intellectual or spiritual integrity.
Likewise, those pseudo-Golden Dawn Orders who claim the name and
Tradition but also the authority to significantly twist it to their
personal revelations and serve it on a platter labeled "Golden Dawn"
lack intellectual and magical integrity. Regardless of how thoroughly
such groups have convinced themselves and others by argument of the
value of such changes. Its not Golden Dawn anymore. Its a new
creation, or possibly old, but certainly mislabeled and misadvertised.
And, those who do practice and serve within a Traditional Golden Dawn
Order have a right to complain. No consumer would put up with such
wholesale misadvertising in their material food and needs, how much
more so should neither spiritual seekers put up with it in their
spiritual instruction and guidance. And those in the know have the
responsibility to say so.
Xandyr
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Ceremonial Magick/Ritual Magick
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There'll be debate in the House today over Louisiana's "academic freedom" bill, which was approved by the state House Education Committee last month. The bill would allow science teachers to use supplemental material "that promotes critical thinking skills, logical analysis and open and objective discussion of scientific theories being studied including, but not limited to, evolution, the origins of life, global warming and human cloning.
" Critics say the bill is really an attempt to sneak religious theories like creationism and "intelligent design" into the science classroom-and that's "not science," the Rev. James Carter, a physics professor at Loyola University told a local news station. "Students are encouraged to think something that's bad science is good science in order to get an idea that belongs in the philosophy or religion classroom, but not the science classroom.
" Both proponents and opponents, however, seem to think the bill, supported by Governor Bobby Jindal (who some are now speculating could be John McCain's running mate), will pass. -Heather Wax
Origin: http://i-love-witchcraft.blogspot.com
On Friday's night show with Bruce Collins we spent some time talking about the occult world and it's role in these last days.
At one point, I mentioned the New Agers and how even though we don't believe in any of the things the New Age movement promotes (because we know it to be a perversion of all things from God, with its source being ultimately Satan), that still shouldn't mean that we ignore them outright because what they believe does matter to us.
It matters to us in the sense that they will do everything they can - whenever they can - to attempt to advance their Luciferian agenda in this world. Sooner or later, the Lord is going to allow them to be successful in their efforts since it will be done according to His perfect timing, and to accomplish His perfect purpose and will for the world. For instance, under the auspices of the United Nations (UN), the New Agers promote things like a one-world government, a one-world economy, and a one-world religion. Hmmm, does that sound like anything that might be important to us students of Bible prophecy?
Of course, these days they are becoming much more overt and up-front about their intentions and their plans for seeing those plans come to fruition. Thus, it's essential that we at least have a casual knowledge about them and their agenda in order to fulfill the whole "Be wise as serpents, harmless as doves" mantra found in Matthew 10:16. Let's not forget HOSEA 4:6 here either!
That being said, I want to share an exceptional video of a lecture hosted by Stan Monteith and given by CONSTANCE CUMBEY. If you've never been to Constance's site you've been missing out! Plus, she has her own compelling idea about who the Antichrist might be - and she makes a pretty strong case I might add. But that's not what this is about. She wrote a book titled "THE HIDDEN DANGERS OF THE RAINBOW", which is a must read that she's now offering for FREE Take the time to listen to this today, and please share it with your family and friends as soon as possible while we still can.
CONSTANCE CUMBEY: DISCOVERING THE NEW AGE MOVEMENT (PART 1)
CONSTANCE CUMBEY: DISCOVERING THE NEW AGE MOVEMENT (PART 2)
CONSTANCE CUMBEY: DISCOVERING THE NEW AGE MOVEMENT (PART 3)
Constance Cumbey: Discovering The New Age Movement (PART 4)
Constance Cumbey: Discovering The New Age Movement (PART 5)
CONSTANCE CUMBEY: DISCOVERING THE NEW AGE MOVEMENT (PART 6)
Constance Cumbey: Discovering The New Age Movement (PART 7)
BROTHERHOOD OF DARKNESS
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Harold Longman
pictures by Harry Devlin
Parent's Magazine Press, 1962
Full disclosure. I took my son to see How to Train Your Dragon last week, and he fell for it, hook, line and sinker. He's a sucker for any sort of enchanted animal and has swallowed the story whole, making the past week thoroughly dragon-filled. The moment we walked out of the theater, we headed over to the Recently, gifting
What kind of house
Should a tree house be
A castle, maybe,
Strong and tall
With towers and
A high stone wall?
Why not?
Or maybe a fairy tale house or an airplane or a nest or a fort? The possibilities are endless, though in the end, good old dad knows just what to do to make the house come alive. Because, after all, a tree house can be anything we want in our imaginations. My husband is dying to build a tree house with my son, but we have a few birthdays still to go before that happens. Makes me insane that he'll be in kindergarten next year. Where has the time gone?
As my son and I sat on the couch this morning, finishing up the last two chapters of How To Train Your Dragon, both admittedly weeping openly at the end... I made a pact that as long as my son will let me, I'll keep dishing out
Source: http://wizard-notes.blogspot.com
Published with permission of the author
Fr. David Marriott
One of the most widespread myths is that of the shape shifter: around the world, in many different faiths, and over many centuries, the myth has persisted. It is to us in Canada perhaps more obvious in the transformational stories of the North American aboriginal population: where a noted chief becomes an eagle, or a potent tribal symbol takes on human form. But the tradition is present in virutally all cutlures.
Examples from Wikipedia, where there is an extensive volume of information, concern one important aspect of shape-shifting: whether the transformation is voluntary. Circe transforms intruders to her island into swine, whereas Ged, in "A Wizard of Earthsea", becomes a hawk to escape an evil wizard's stronghold. When a form is taken on involuntarily, the thematic effect is one of confinement and restraint; the person is "bound" to the new form. In extreme cases, such as petrifaction, the character is entirely disabled perhaps this might bring to mind Lot's wife (Gen. 20.26)? Voluntary forms, on the other hand, are means of escape and liberation; even when the form is not undertaken to effect a literal escape, the abilities specific to the form, or the disguise afforded by it, allow the character to act in a manner previously impossible.
A question might be asked as to whether the phenomenom of shape shifting only applies to transformation of people into animals or objects and perhaps back again, or can it also apply to things, to inanimate objects, to thoughts and proposals: for if that is acceptable we in the TAC have seen an impressive exhibit of shape shifting in the recent discussions being held under the auspices of the College of Bishops. And the process continues.
The problem is ensconced in the intial hypothesis: that unity in the church refers to a numerical unity, rather than the organic unity implied by St. Paul in his illustration of the body of Christ: 'Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal.' (1 Cor. 12.4-7) St. Paul 's words are reflected in the Book of Common Prayer, in the prayer after Communion: '...and that we are living members of his mystical body, which is the blessed company of all faithful people.'
Contrast this apparent acceptance of difference in culture, in language, and in tradition, which may lead to a range of expression of faith in Jesus Christ, with the assertion made in the preamble to the "'Anglicanorum Coetibus'": 'The Apostolic See has responded favorably to such petitions. Indeed, the successor of Peter, mandated by the Lord Jesus to guarantee the unity of the episcopate and to preside over and safeguard the universal communion of all the Churches, could not fail to make available the means necessary to bring this holy desire to realization.'
The hypothesis held as true by the Vatican is that Peter is the key to unity, and that this unity is expressed in numerical one-ness: and it is therefore mandatory for this numeric unity to be expressed and developed and that those holding this belief must find the belief acceptable and true. This may be so for those who have been indoctrinated with the teaching of the supremacy of the See of Peter, but for those who have not received any such instruction, and for whom the words of St. Paul are far more relevant, the very proclamation of the supremacy of Peter becomes a massive stumbling block in the way ahead.
The original concept of the approach to the Roman Catholic Church was as a successor to the Anglican Roman Catholic Joint Commission. This commission was established to explore and hopefully to develop common ground between the churches of Canterbury and Rome : on the Eucharist, the commission states in the 1971 'Agreed Statement on Eucharistic Doctrine'
* In the course of the Church's history several traditions have developed in expressing Christian understanding of the Eucharist. (For example, various names have become customary as descriptions of the Eucharist: Lord's Supper, liturgy, holy mysteries, synaxis, mass, Holy Communion. The Eucharist has become the most universally accepted term.) An important stage in progress towards organic unity is a substantial consensus on the purpose and meaning of the Eucharist. Our intention has been to seek a deeper understanding of the reality of the Eucharist which is consonant with biblical teaching and with the tradition of our common inheritance, and to express in this document the consensus we have reached.
* Through the life, death and resurrection of Jesus Christ God has reconciled men to himself, and in Christ he offers unity to all mankind. By his word God calls us into a new relationship with himself as our Father and with one another as his children in a relationship inaugurated by baptism into Christ through the Holy Spirit, nurtured and deepened through the Eucharist, and expressed in a confession of one faith and a common life of living service.
This extract, in common with the work undertaken by ARCIC until the Canterbury church caused discussions to be minimized due to the introduction of the ordination of women to holy orders, expresses the views held by many Anglicans, who whilst welcoming a closer relationship and possible unity with the Roman Catholic church, did not foresee the necessity for a full acceptance of the authority of the Roman Catholic church, and its emphasis on the numerical unity of the See of Peter. In fact, the first paragraph cited discusses the need for the growth toward the common ground which would then allow for greater organic unity: 'Our intention has been to seek a deeper understanding of the reality of the Eucharist which is consonant with biblical teaching and with the tradition of our common inheritance' - There is no mention here of the role of St Peter and his see: 'the successor of Peter, mandated by the Lord Jesus to guarantee the unity of the episcopate and to preside over and safeguard the universal communion of all the Churches' - which we now see in "Anglicanorum Coetibus".
This is where the 'shape shifting' happens: many understood that the prospect was of a growth of understanding and mutual respect between the two churches, which would allow for the two to co-exist in harmony, two limbs of the body of Christ. And many of the members of the Anglican Catholic churches were glad to see this progress. But the shape shifter amended the hypothesis: and the result has been the far more drastic revisions anticipated in the Apostolic Constitution and the Complementary norms.
Shape shifting has also played a part in the linkage made between the conditions expressed in the Apostolic Constitution and the 'Particular Ritual Churches', often referred to as the uniate churches, such as the Russian Catholic, the Syrian, Greek, Egyptian, Armenian etc. It has been implied that this is similar to what is proposed for the TAC, whereas (Roman Catholic) Bishop Peter Elliott of Melbourne has clarified, 'In full communion with the Successor of St Peter, members of each Personal Ordinariate will be gathered in distinctive communities that "preserve elements" of Anglican worship, spirituality and culture that "are compatible with Catholic faith and morals". Members of an Ordinariate will be able to worship according to own liturgical "use", while still being Catholics of the Roman Rite. So in the Ordinariate you will be "Roman Catholics" or "Latin Catholics", part of the largest group in the Universal Church. At the same time, like the Eastern Rite Catholics, you will be the bearers of a distinctive and respected tradition. Your Ordinaries, bishops or priests, will work alongside bishops of the Roman Rite dioceses and the bishops of Eastern Rite eparchies and dioceses, finding their place within the Episcopal Conference in each nation or region.' (Italics mine. DRM)
Fr. Gianfranco Ghirlanda SJ, Rector of the Pontifical Gregorian University, discussing the significance of the Apostolic Constitution, writes, 'These Personal Ordinariates cannot be considered as Particular Ritual Churches since the Anglican liturgical, spiritual and pastoral tradition is a particular reality within the Latin Church. The creation of a Ritual Church might have created ecumenical difficulties.' (Vatican 11 September 2009). So, as Pilate said, 'What is truth?'
Note that Fr. Ghirlanda also adds,
'1.the Catechism of the Catholic Church will be considered the authentic expression of the faith of the members of the Ordinariate (Ap. Cons. I SS 5);
2. a Personal Ordinariate will be erected by the Holy See within the territorial confines of an Episcopal Conference, after having consulted with that Episcopal Conference (Ap. Cons. I SS 1);
3. the Ordinary will be a member of his respective Episcopal Conference and will be obliged to follow its directives, unless they are incompatible with the Apostolic Constitution "Anglicanorum Coetibus" (CN Art. 2);
4. the ordination of ministers coming from Anglicanism will be absolute, on the basis of the Bull "Apostolicae Curae" of Leo XIII of September 13, 1896. Given the entire Catholic Latin tradition and the tradition of the Oriental Catholic Churches, including the Orthodox tradition, the admission of married men to the episcopate is absolutely excluded (NC Art. 11 SS 1);'
Archbishop Hepworth has alluded to the fact that some of these conditions may be amended and clarified during later discussion: but the fact remains that the church as we have known it will cease to exist, and will be replaced by something very different, where the concept of the organic unity as depicted by St. Paul has been replaced by the acceptance of the pre-eminence and numeric unity of the See of Peter.
DRM+
St. Columba of Iona, June 9th 2010
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