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The truth doesn't need a long, drawn out blog entry to make its case.
Over 3,000 years ago, Jerusalem was recognized as the capital of the Jewish people. Yet, today, the United States government, in defiance of a law passed in 1995, refuses to recognize Jerusalem as the capital of the nation of Israel.
Every other nation in the world is allowed to designate their own capital..."except for the Jewish state. "
Now, why do you suppose that is? Be honest. It couldn't be because there's "a spiritual root" to all of this just like God said there would be, could it?
ZECHARIAH 12:3 (KJV) "And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. "
"[EMPHASIS MINE]"
Hmmm...
The U.S. government does not recognize Jerusalem as the rightful capital of Israel.
The Bible and 3,000 years of secular history does.
That's good enough for me. Case closed.
Keep looking up (Luke 21:28)!
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NECROMANCY SPELL
Necromancy is calling up apparitions of the dead for the purpose ofdivination and obtaining knowledge, it was considered one of the BlackArts...nowadays the old, complicated systems are gone, but necromancy stillexists with us today in forms that few would recognize as being The Spell...the operator must help at a christmas mass at midnight. when the host israised, he says softly, "Exurgent mortui et odme vurient" (the dead rise andcome to me). at this point, he was to leave the churchyard, stop at thefirst gravestone, and say; "Infernal Powers, you who carry disturbance intothe universe leave your somber habitation, and render yourself to the placebeyond the Styx River. If you hold in your power him whom I call, I conjurethee, in the name of the King of Kings, to let this person appear at thathour i choose".
Then the necromancer takes a handful of dirt and casts it about, saying,"May he who is dust wake from his sleep. May he step out of his dust andanswer to my demands which I make in the name of the Father of all men".
Dropping to one knee, he faces east until sunrise, at which time he gatherstwo human bones and holds them like a cross. Carrying the bones, he leavesthe graveyard, and throws the two bones into the first church he comes to.Then, walking northward exactly fifty nine hundred steps, he lies on theground, hands on legs, eyes turned towards the moon, and summons the dead bysaying, "Ego sum, te peto et videre quero". The spectre arrives and isquestioned. After the questioning, it is dismissed by saying, "Return tothe Kingdom of the chosen. I am happy about your being here". The operatorreturns to the first gravestone he stopped at, and traces a cross on it withhis left hand. The book ends the spell with the warning that every detailmust be followed exactly, or harm will befall the operator.
VOODOO COFFIN SPELL
...Voodoo folkloreThe Legend:Before a miniature coffin was sent to an intended victim, it was consecratedin the trinity patrons of the Voodoo sorcerors. The trinity was made up ofMaitre-Carrefour, Lord of the Crossroads and Demons; Grand Bois, Master ofNight Earth and Night Forests; and Baron Cemitiere, Sovereign of theCemeteries. Upon being consecrated, the coffin became a 'wanga', or magickcharm which was sent on an expedition. It is one of the most feared ofVoodoo practices since believers feel it invokes the aid of the dead againstthe living. The words of consecration are as follows:Zo wan-we sobadi sobo kalissoMaitre-Carrefour, mwe memkiriminelM'a remesye loa-yoGrand Bois, l'uvri baye mwebaron-Cemetiere, l'envoimorts
BLACK COFFIN SPELL
...Southern Voodoo folkloreThe Legend:A death spell was supposed to be cast if a small black coffin was placed onanother's doorstep. It would usually contain a tiny doll pierced with pins,and a burnt piece of black candle would be set at each end. The coffinwould be from two to three inches long, and could be made from wax, clay,wood, metal, or any material capable of being shaped in the required form.This spell was indigenous to the southern part of the United States anddiffered from the coffin spell used in the West Indies wherefrom it was mostlikely derived (see above) One of the basic differences between Americanand the Caribbean Voodoo is the latter's supplication to the loa in mostspells; either by spoken invocation or other actions.
WORMWOOD SPELL
...Ancient and medieval folkloreThe legend: The wormwood know as artemesia took its name from Artemis, wif Mausalos, and has long been used in rituals to bring forth spirits of thedead and friends of the underworld. In such a ritual the wormwood isburned like an incense. Often it was put in a cone of black paper which waslit at the bottom. This was done only at night. As the fumes arose, thename or names of the deceased were spoken aloud and asked to make knowntheir presence. Wormwood was used with many spells of necromancy. It wasalso burned by some during use of a pendulum or planchette. It is an herbunder the sign of Mars.
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Teddy Roosevelt wrote a book called "The Wilderness Hunter", published in 1892. One incident he recorded was from a story told by an old trapper he knew by the name of Bauman. It was set in the Bitterroot Mountains that border Idaho and Montana.
"Frontiersmen are not, as a rule, apt to be very superstitious. They lead lives too hard and practical, and have too little imagination in things spiritual and supernatural. I have heard but few ghost stories while living on the frontier, and those few were of a perfectly commonplace and conventional type. But I once listened to a goblin-story, which rather impressed me.
A grizzled, weather beaten old mountain hunter, named Bauman who, born and had passed all of his life on the Frontier, told it the story to me. He must have believed what he said, for he could hardly repress a shudder at certain points of the tale; but he was of German ancestry, and in childhood had doubtless been saturated with all kinds of ghost and goblin lore. So that many fearsome superstitions were latent in his mind; besides, he knew well the stories told by the Indian medicine men in their winter camps, of the snow-walkers, and the specters, [spirits, ghosts but whether this was so or not, no man can say.
When the event occurred, Bauman was still a young man, and was trapping with a partner among the mountains dividing the forks of the Salmon from the head of Wisdom River. Not having had much luck, he and his partner determined to go up into a particularly wild and lonely pass through which ran a small stream said to contain many beavers. The pass had an evil reputation because the year before a solitary hunter who had wandered into it was slain, seemingly by a wild beast, the half eaten remains being afterwards found by some mining prospectors who had passed his camp only the night before.
The memory of this event, however, weighted very lightly with the two trappers, who were as adventurous and hardy as others of their kind. They took their two lean mountain ponies to the foot of the pass where they left them in an open beaver meadow, the rocky timber-clad ground being from there onward impracticable for horses. They then struck out on foot through the vast, gloomy forest, and in about four hours reached a little open glade where they concluded to camp, as signs of game were plenty.
There was still an hour or two of daylight left, and after building a brush lean-to and throwing down and opening their packs, they started upstream. The country was very dense and hard to travel through, as there was much down timber, although here and there the somber woodland was broken by small glades of mountain grass. At dusk they again reached camp. The glade in which it was pitched was not many yards wide, the tall, close-set pines and firs rising round it like a wall. On one side was a little stream, beyond which rose the steep mountains slope, covered with the unbroken growth of evergreen forest.
They were surprised to find that during their absence something, apparently a bear, had visited camp, and had rummaged about among their things, scattering the contents of their packs, and in sheer wantonness destroying their lean-to. The footprints of the beast were quite plain, but at first they paid no particular heed to them, busying themselves with rebuilding the lean-to, laying out their beds and stores and lighting the fire.
While Bauman was making ready supper, it being already dark, his companion began to examine the tracks more closely, and soon took a brand from the fire to follow them up, where the intruder had walked along a game trail after leaving the camp. When the brand flickered out, he returned and took another, repeating his inspection of the footprints very closely. Coming back to the fire, he stood by it a minute or two, peering out into the darkness, and suddenly remarked, "Bauman, that bear has been walking on two legs."
Bauman laughed at this, but his partner insisted that he was right, and upon again examining the tracks with a torch, they certainly did seem to be made by but two paws or feet. However, it was too dark to make sure. After discussing whether the footprints could possibly be those of a human being, and coming to the conclusion that they could not be, the two men rolled up in their blankets, and went to sleep under the lean-to. At midnight Bauman was awakened by some noise, and sat up in his blankets. As he did so his nostrils were struck by a strong, wild-beast odor, and he caught the loom of a great body in the darkness at the mouth of the lean-to. Grasping his rifle, he fired at the vague, threatening shadow, but must have missed, for immediately afterwards he heard the smashing of the under wood as the thing, whatever it was, rushed off into the impenetrable blackness of the forest and the night.
After this the two men slept but little, sitting up by the rekindled fire, but they heard nothing more. In the morning they started out to look at the few traps they had set the previous evening and put out new ones. By an unspoken agreement they kept together all day, and returned to camp towards evening. On nearing it they saw, hardly to their astonishment that the lean-to had again been torn down. The visitor of the preceding day had returned, and in wanton malice had tossed about their camp kit and bedding, and destroyed the shanty. The ground was marked up by its tracks, and on leaving the camp it had gone along the soft earth by the brook. The footprints were as plain as if on snow, and, after a careful scrutiny of the trail, it certainly did seem as if, whatever the thing was, it had walked off on but two legs.
The men, thoroughly uneasy, gathered a great heap of dead logs and kept up a roaring fire throughout the night, one or the other sitting on guard most of the time. About midnight the thing came down through the forest opposite, across the brook, and stayed there on the hillside for nearly an hour. They could hear the branches crackle as it moved about, and several times it uttered a harsh, grating, long-drawn moan, a peculiarly sinister sound. Yet it did not venture near the fire. In the morning the two trappers, after discussing the strange events of the last 36 hours, decided that they would shoulder their packs and leave the valley that afternoon. They were the more ready to do this because in spite of seeing a good deal of game sign they had caught very little fur. However it was necessary first to go along the line of their traps and gather them, and this they started out to do. All the morning they kept together, picking up trap after trap, each one empty. On first leaving camp they had the disagreeable sensation of being followed. In the dense spruce thickets they occasionally heard a branch snap after they had passed; and now and then there were slight rustling noises among the small pines to one side of them.
At noon they were back within a couple of miles of camp. In the high, bright sunlight their fears seemed absurd to the two armed men, accustomed as they were, through long years of lonely wandering in the wilderness, to face every kind of danger from man, brute or element. There were still three beaver traps to collect from a little pond in a wide ravine near by. Bauman volunteered to gather these and bring them in, while his companion went ahead to camp and made ready the packs.
On reaching the pond Bauman found three beavers in the traps, one of which had been pulled loose and carried into a beaver house. He took several hours in securing and preparing the beaver, and when he started homewards he marked, with some uneasiness, how low the sun was getting. As he hurried toward camp, under the tall trees, the silence and desolation of the forest weighted on him. His feet made no sound on the pine needles and the slanting sunrays, striking through among the straight trunks, made a gray twilight in which objects at a distance glimmered indistinctly. There was nothing to break the gloomy stillness which, when there is no breeze, always broods over these somber primeval forests. At last he came to the edge of the little glade where the camp lay and shouted as he approached it, but got no answer. The campfire had gone out, though the thin blue smoke was still curling upwards.
Near it lay the packs wrapped and arranged. At first Bauman could see nobody; nor did he receive an answer to his call. Stepping forward he again shouted, and as he did so his eye fell on the body of his friend, stretched beside the trunk of a great fallen spruce. Rushing towards it the horrified trapper found that the body was still warm, but that the neck was broken, while there were four great fang marks in the throat. The footprints of the unknown beast-creature, printed deep in the soft soil, told the whole story. The unfortunate man, having finished his packing, had sat down on the spruce log with his face to the fire, and his back to the dense woods, to wait for his companion. While thus waiting, his monstrous assailant, which must have been lurking in the woods, waiting for a chance to catch one of the adventurers unprepared, came silently up from behind, walking with long noiseless steps and seemingly still on two legs. Evidently unheard, it reached the man, and broke his neck by wrenching his head back with its fore paws, while it buried its teeth in his throat. It had not eaten the body, but apparently had romped and gamboled around it in uncouth, ferocious glee, occasionally rolling over and over it; and had then fled back into the soundless depths of the woods.
Bauman, utterly unnerved and believing that the creature with which he had to deal was something either half human or half devil, some great goblin-beast, abandoned everything but his rifle and struck off at speed down the pass, not halting until he reached the beaver meadows where the hobbled ponies were still grazing. Mounting, he rode onwards through the night, until beyond reach of pursuit."
Origin: http://candle-magic.blogspot.com
The Beast of G'evaudan is a name given to man-eating wolf-like animals alleged to have terrorized the former province of G'evaudan, in the Margeride Mountains in south-central France from 1764 to 1767 over an area stretching 90 by 80 kilometres. The beasts were consistently described by eyewitnesses as having formidable teeth and immense tails. Their fur had a reddish tinge, and was said to have emitted an unbearable odor.
They killed their victims by tearing at their throats with their teeth. The number of victims differs according to source. De Beaufort (1987) estimated 210 attacks, resulting in 113 deaths and 49 injuries; 98 of the victims killed were partly eaten. An enormous amount of manpower and resources was used in the hunting of the animals, including the army, conscripted civilians, several nobles, and a number of royal huntsmen.
Many explanations, either mutant, prehistoric beast etc., were put forward at the time and during the two centuries since but none has ever been generally accepted. The important firm fact is that sufficient evidence remains to prove La B^ete really did exist and was not just a myth. Locals believed it was a werewolf, or, more specifically, a sorcerer who shape-shifted into a monstrous predator in order to feed on human flesh. It was supposed to be bulletproof as well, until the day that someone tried a silver bullet.
Descriptions of the Beast varied so much that most researchers believe there had to be at least two of the creatures, if indeed the panic wasn't causing the populace to incorporate almost any large animal into these sightings. The color of the Beast's fur was especially variable. Sometimes it was red, red with a large gray patch, or red with faint stripes along the back. Other times, it had black and white patches spotted over its body, with no trace of red. Rarely, it had colors or patterns that didn't incorporate red, black, or white. If you add up all the differing descriptions and then create a composite description out of those characteristics that are mentioned with consistency and by the most witnesses, then the Beast would look something like this:
"The Beast is a quadruped about the size of a horse. It reminds witnesses of a bear, hyena, wolf and panther all at once. It has a long wolf-like or pig-like snout, lined with large teeth. The ears are small and round, lying close to the head. The neck is long and strong. The tail somewhat resembles the long tail of a panther, but it is so thick and strong that the Beast uses it as a weapon, knocking men and animals down with it. Anyone struck by the tail reports that it hits with considerable force. The feet of the Beast are the hardest to describe. Some say that it has cloven hooves, or that each digit is tipped with a hoof. Others say that the claws are so heavy, thick and formidable that they merely resemble hooves."
The first known attack that provided a description of one of the creatures took place on June 1 1764. A woman from Langogne saw a large, lupine animal emerge from the trees and charge directly toward her, but it was driven away by the farm's bulls.
On June 30th, the first official victim of the beast was Jeanne Boulet, 14, killed near the village of Les Hubacs, not far from Langogne. The beast seemed to target people over farm animals; many times it would attack someone while cattle were in the same field.
On January 12th 1765, Jacques Portefaix and seven friends, including two girls, were attacked by the Beast; they drove it away by staying grouped together. Their fight caught the attention of King Louis XV, who awarded 300 livres to Portefaix, and another 350 livres to be shared among the others. He also directed that Portefaix be educated at the state's expense. The King had taken a personal interest in the attacks, and sent professional wolf-hunters, Jean Charles Marc Antoine Vaumesle d'Enneval and his son Jean-Francois, to kill the beast. They arrived in Clermont-Ferrand on February 17th 1765, bringing with them eight bloodhounds which had been trained in wolf-hunting. They spent several months hunting wolves, believing them to be the beast. However the attacks continued, and by June 1765 they were replaced by Francois Antoine, the king's harquebus bearer and Lieutenant of the Hunt. He arrived in Le Malzieu on June 22nd.
On September 21st 1765, Antoine killed a large grey wolf measuring 80 centimetres (31 in) high, 1.7 metres (5.6 ft) long, and weighing 60 kilograms (130 lb). The wolf was called Le Loup de Chazes, after the nearby Abbaye des Chazes. It was agreed locally that this was quite large for a wolf. Antoine officially stated: "We declare by the present report signed from our hand, we never saw a big wolf that could be compared to this one. Which is why we estimate this could be the fearsome beast that caused so much damage."
The animal was further identified as the culprit by attack survivors, who recognized the scars on the creature's body, inflicted by victims defending themselves. The wolf was stuffed and sent to Versailles where Antoine was received as a hero, receiving a large sum of money as well as titles and awards.
However, on December 2nd 1765, another beast emerged in la Besseyre Saint Mary, severely injuring two children. Dozens more deaths are reported to have followed.
The killing of the creature that eventually marked the end of the attacks is credited to a local hunter, Jean Chastel, at the Sogne d'Auvers on June 19th 1767. Later novelists introduced the idea that Chastel shot it with a blessed silver bullet of his own manufacture. Upon being opened, the animal's stomach was shown to contain human remains.
Sources:
unknown-creatures.com
Clark, Jerome and Coleman, Loren - "Cryptozoology A-Z" - Simon & Schuster - 1999
Steiger, Brad - "Out of the Dark: The Complete Guide to Beings from Beyond" - Kensington
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"NOTE: Apologies for being late posting for Tarot Blog Hop. Scheduling it to post didn't seem to work. User error, no doubt!... Also, I don't know why the background color is doing this, and I lack the will to wrangle with Blogger, so apologies for that as well. Now, on with the show!..."
Welcome to my blog, Tarot Blog Hoppers! You've most likely just come from Carolyn Cushing's Art of Change Tarot. After visiting with me here, please do continue on to Johnny Two-Brows.
The Autumn Equinox assigned topic is:
Of all the cards in the Tarot, of all the spreads you may use, of all the meanings and significances of relationships between cards, which to you most truly bespeaks the Power of Transformation? What is the crux of your Search for the Hidden God, your Mabon Mystery, that power which makes you able to transform your Self, your circumstances, and produce something better than that with which you began? It is this which I ask of you as a focus for your Blog Hop posting. Show us your Mabon Gift, your Transformation. Make Mead with us, and we will all rejoice!
This is a very probing question and one that had me slumping back in my chair squinting. How am I supposed to answer that? 'The crux of my search for the Hidden God?' I didn't even know I was searching for one. I gather King Arthur searched for this Mabon chap. I have to admit I'm one of these funny types who doesn't pay much attention to 'god talk'. I'm all about 'energies', I can somewhat come to terms with 'emanations', but start taking gods and goddesses and I shut down a bit. I've bought several goddess tarots, and even have Sol Invictus Tarot, in an attempt to get a better grasp on the gods and goddesses, but I don't know...I'm more about generalities that specifics where this is concerned.
Particularly with Mabon. In my personal tradition, I don't use the term Mabon, I use Autumn Equinox. I feel that Mabon is a bit tacked on to this particular holiday and it doesn't resonate (although to be honest I really hate the term 'resonate'-it's so overused!). So, asking me about Hidden Gods is not the best way to get an answer out of me. I'll start, as I so often do in tarot readings, by rephrasing the original question:
What tarot card, spread, or relationship between cards speaks to you most profoundly of the power of transformation, the type of transformation symbolised by the dying of the light at Autumn Equinox, which will be reborn with the Winter Solstice?
The thing that interests me about the Autumn Equinox is that, when it happens, you can't tell by observation so much that the light is dying. It happens so slowly, by degrees, that it takes a while for us to realise the lights are going out. It's not like someone flicking a switch. (The same is true with Winter Solstice. If no one told you the nights were getting shorter, you'd be hard pressed to notice it for a while after 21st December.)
Transformation is not something that happens like a thunderbolt. VERY few of us are ZAPPED into something new. It hardly ever happens like that in nature, and almost never happens to human beings spiritually. Transformation is a process that happens by degrees. It happens while we're not watching. It happens while we are distracted. It might call "attention" to itself suddenly, we might feel jolted when we finally notice it, but the Transformation itself has been going on for a long time. Like a tooth that finally erupts through the gums. You had no idea anything was happening in there, then it started niggling, then it hurt like heck. By degrees.
So I have to ask myself, what card speaks to me of steady, gradual change, change that happens over quiet, dark nights, to emerge, seemingly abruptly, but actually after a long arduous journey to the light: Judgement.
RWS
Gaian
Robin Wood
Reference: http://wiccancommunity.blogspot.com
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My apologies for the delay in this week's Frightful Friday! I ended up running a short-notice "courier mission," and I was not able to submit this last night.
This week's Frightful Friday! (or, perhaps, Surprising Saturday!) continues with the fantastical beast theme, but this time the creature is not a product of some mad wizard. Instead, the naturgeist ("spirit of Nature") is created by angry druids or even a vengeful nature deity. This creature may look a little odd, but, when earthquakes and tornadoes strike, buildings and weapons crumble in the naturegeist's presence, and numerous, powerful natural allies stride into battle, the characters won't be too concerned with its goofy appearance.
I hope you enjoy this week's Frightful "Friday!" If you've got any suggestions, I'd love to hear them. Have a great weekend!
"This creature looks like a bizarre amalgamation of animals and insects. The deer head's eyes flash with a mixture of sorrow and rage. When it opens its mouth, it lets out a bellow unnervingly combining the cries of all its component creatures."
NATURGEIST CR 15
XP 51,200
N Large magical beast
INIT +11; SENSES darkvision 60 ft., low-light vision; Perception +27
AURA unmaking aura
DEFENSE
AC 28, touch 16, flat-footed 21 (+7 Dex, +12 natural, -1 size)
HP 218 (19d10+114); FAST HEALING 10
FORT +17, REF +18, WILL +13
DR 15/non-metal weapons; IMMUNE poison; Resist cold 20, electricity 20, fire 20
WEAKNESSES animal mind-affecting vulnerability
OFFENSE
SPEED 40 ft., fly 50 ft. (good), swim 40 ft.
MELEE bite +27 (3d8+8/19-20 plus trip), 2 claws +26 (3d6+8), gore +26 (3d6+8)
SPACE 10 ft.; REACH 10 ft.
SPECIAL ATTACKS bypass metal armor, nature's entreaty
SPELL-LIKE ABILITIES (CL 19th; concentration +24)
At will-"wall of thorns"
3/day-"earthquake", "whirlwind" (DC 23)
Save DCs are Wisdom-based.
STATISTICS
STR 26, DEX 25, CON 22, INT 16, WIS 21, CHA 17
BASE ATK +19; CMB +28 (+30 bull rush); CMD 45 (47 vs. bull rush, 49 vs. trip)
FEATS Awesome Blow, Greater Penetrating Strike, Improved Bull Rush, Improved Critical (bite), Improved Initiative, Intimidating Prowess, Iron Will, Penetrating Strike, Power Attack, Weapon Focus (bite)
SKILLS Fly +17, Handle Animal +18, Intimidate +29, Knowledge (nature) +21, Perception +27, Sense Motive +23, Stealth +11, Swim +28
LANGUAGES Common, Druidic, Sylvan (can't speak)
SQ apex beast
ECOLOGY
ENVIRONMENT any
ORGANIZATION solitary
TREASURE none
SPECIAL ABILITIES
APEX BEAST (EX) A naturgeist treats Handle Animal, Intimidate and Sense Motive as class skills.
BYPASS METAL ARMOR (SU) A naturgeist ignores armor bonuses provided by metal armor.
ANIMAL MIND-AFFECTING VULNERABILITY (SU) A spellcaster who uses any mind-affecting spell with a target of one animal (or more), such as "charm animal" or "hold animal", imposes a -8 penalty to a naturgeist's Will save.
NATURE'S ENTREATY (SU) Once per 5 rounds, a naturgeist may summon an ally as a free action, per summon "nature's ally VIII". Any summoned creatures remain for 10 minutes or until the naturgeist dismisses them or is slain. The creature typically summons rocs for terrestrial encounters, dire sharks for aquatic encounters or elementals appropriate to the location.
UNMAKING AURA (SU) Within 60 feet of a naturgeist, all manufactured items erode, rust or otherwise fall apart. Metal items, manufactured stonework and constructs within the aura take 1d6 points of damage that bypasses hardness per round. Non-magical items do not receive a saving throw, but magical items may succeed at a DC 22 Fortitude save each round to avoid the damage. The save DC is Charisma-based.
When humanoids despoil the wilderness, hunt animals to near extinction or otherwise grievously harm the natural world, a naturgeist forms from surviving, native creatures to exact wrath on the perpetrators. A naturgeist is a four-legged creature, but each leg comes from a different animal or insect; its head and torso are a patchwork of animals and insects as well. The creature measures about 8 feet in length, stands 6-feet tall and weighs roughly 2,000 pounds.
A naturgeist uses its aura of unmaking and its spell-like abilities to lay waste to the civilized area nearest to the devastation it vindicates. It usually focuses its attack on the most heavily armored characters, especially if the armor is crafted from metal. Druids and rangers have greater capability to stop the creature's attacks peaceably, but such characters might be reticent to do so if they realize what a naturgeist represents. If a druid or ranger can convince the creature that the community will redress the wrongs, it will cease its attack, return to a secluded area and revert to its constituent creatures.
While a naturgeist typically forms spontaneously, a cabal of five or more druids or rangers led by a druid of at least 15th level can perform a ritual that removes all spellcasting abilities from the participants for a week to call a naturgeist.
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Vivianne Crowley is asking pagans to help her with some research by filling in a short questionnaire. She said:
"I've been invited by the British Sociological Association's Sociology of Religion group to give a paper next month on Pagan responses to the UK Census 2011. "There is a big difference of course between the survey numbers and those quote for number of Pagans in the UK and I'm trying to tease out some of the reasons. One might be that numbers have been inflated of course. The other might be that Pagans for various reasons were under-reported. "I wonder if you'd be kind enough, if you completed the Census, to answer the survey by clicking this link. https://www.surveymonkey.com/s/UK2011Census "All responses are anonymous. "I'd to get as many responses from different parts of the Pagan community as I can, so if there are any Pagan mailing lists/e-groups that you're involved with, it would be great if you could post the link."This sounds like very useful research that could help pagans gain more recognition for our chosen spiritual path.
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