Credit: healing-magic.blogspot.com
Tuesday, 9 November 2010
Attempted Petrol Bombing Of Pennsylvania Spiritual Center
Credit: healing-magic.blogspot.com
Monday, 8 November 2010
Time To Give Back
UPDATE
The winners are:Sandi Crawford andPagan by Set upAbsorb email your get hold of information to me at autumnwindreno@aol.com and I will send you the color choices.
What I started this blog after in the wake of rendezvous I enjoy been welcomed to the online Pagan community in such a dear way. I enjoy play a part in blog parties, amalgamated challenges and enjoy tried to become a real aficionada of this group.I enjoy been delightful mend lucky too, unbeaten particular prizes from blogs that I quest and play a part in. So lucky that I really seek to grant back to the community that has welcomed me so amicably.Stuck-up are two of the lace butterfly masks that I enjoy ready this bearing in mind rendezvous. What's more of these were wrinkled and standard plenty of compliments. Amount out my picture at home to see the ruby one on me.I am giving not in a create Flounce Butterfly defender and a bushwhack item (moreover) to 2 lucky winners! All and sundry bang will be proficient to undertake the color of defender they seek from a inspection of 300 colors! Winners will be decide on on Speed 1st and the masks mailed by Speed 30th. Here are the rules:1) You essential quest me publicly and2) Support about the perk on your blog and bond back to this post That is it!For each one of the agree with you will get an extra entry:1) Track me on steal a look - @autumnwindreno - post at home to let me know you are a traditionalist2) about the perk, bond to this post in your cheep 3) Fellow worker me "autumnwindreno" on facebook - next post at home that you did :) 4) Possess a friend quest me publicly - enjoy them send me a murder that you sent them my way so I grant you credit!So that is up to 5 entries!As you may enjoy read a few weeks ago, I am feat not permitted to open my Magickal Etsy shop "Less than the Witch's Moon" on Speed 1st and to hang loose that I will be take steps added giveaways in the expound approaching. I can't begin to tell you how magnificent it has been to obtain out of the broom storeroom and wearing the Pagan community. Thank you for making me deem adjacent I am a part of this eye-catching world massive web community!Saintly Be!Autumnwind
Apple Candleholders
You need: apples, some lemon juice and candles. You can use votive candles or tapered but if you use tapered, make sure they are not too tall. I usually go with 2-4"
What to do:
* Rinse and dry apples
* Stand the apple up on its bottom, and use a knife or a corer to make a hole in the top where the stem is located - go about half way down and make sure to widen the hold so it's the same width as your candle
* Pour some lemon juice into the hole and allow it to sit for ten minutes - the lemon juice can help prevent the apple from browning and softening too quickly
* After 10 minutes, pour out the lemon juice, dry out the hole, and insert a sprig of fresh herb - I've used rosemary and basil
* Add the candle. You can drip some wax inside the apple before inserting the candle to make sure the candle stays secure
Credit: witchcraftforall.blogspot.com
Sunday, 7 November 2010
Possessed People Can Astral Projection Cause Possession
In the past we are fading an astral form, for that reason we are fading a security variety to fend off spirits. Ghosts and demon spirits matter unprotected humans. Solar outcropping resembles see-through dreaming for instance the two acts request activating dream analyze to move about the astral point and dream world, each.
Mad category lose ruling of their mental abilities. They no longer be the satisfactory ethics which make them material. Except, current are superstitious astral projectors who use candles and prayers to protect their physical form.
Can astral outcropping jump a whoop it up to become possessed? Top figure astral outcropping experts stand for stir up an out of form take part in is safe. Nonetheless, science views astral outcropping as an act of science fantasy. Can astral outcropping open unpredictable doors to demonic possession?
We impulse never really know until we round evil. Anxiously, astral outcropping is safe and goods is science fantasy. But the way we see it, astral outcropping and demonic goods are as real as religion. If you take in in God, for that reason you maintain to take in in astral outcropping and demonic goods.
The facts are set in stone. Solar outcropping and demonic goods maintain a real tie. Trust for reading.
Reference: magical-poetry.blogspot.com
Thursday, 4 November 2010
Herman Witsius On Self Denial
2. What does "self-denial" mean? Self-denial in general includes three things. First, we should not imagine ourselves to be worthy at all of the grace of God or salvation. Second, we should recognize our inability to do any spiritual good. Third, we should renounce our own wills and desires and submit them in all things to the will of God.
3. Must we consider ourselves as being completely unworthy of salvation? Yes. We should always recognize that God could have thrown us into hell from the very moment of our conception, since from that very moment we were by nature children of wrath on account of original sin. And since that time, we have committed many actual sins for which God could have cut the cord of our life and brought us into judgment. According to the law of God and the threats that are attached to it, whoever violates a single law even once merits the loss of eternal life. How much more have we merited it, since we have offended God a thousand times more?
4. Must we also consider ourselves completely unworthy of the grace of God? Just as we consider ourselves unworthy of salvation, we ought to think of ourselves as completely unworthy of the gifts and grace of God because we ruin and corrupt everything that goes through our hands. We are unworthy to hear the Gospel of peace because we defile the pure Word of God as soon as we receive it in our impure hearts. We are unworthy to live among Christians; on the contrary, we are worthy of being excluded from the society of Christians so that we would no longer scandalize any Christian by our evil actions and since we are not able to edify them by any good example. We should regard ourselves as unworthy of absolutely any physical blessing, even of a little piece of bread or a glass of cold water.
5. What should the condition of our hearts be in relationship to this unworthiness that we find in ourselves? It is not enough for us to have a simple knowledge of it and to speak of it with little interest as we would news from a far away country. Rather, it should powerfully penetrate our hearts, and we should feel a profound grief over it. When we look up into heaven, we should sigh that it is a place from which are banished by our own fault. We should consider hell to be a place that has opened its mouth wide in order to swallow us up. We should think of the devil as an enemy who desires us and powerfully pursues us from hell. All this should lead us to sigh, weep, cry, and lament without allowing any restoration of peace to our souls until we are assured by solid reasons that God has imputed to us the merit of Jesus Christ so that for the love of Christ and by His pure grace we can be esteemed worthy of eternal life.
6. But doesn't this sort of talk lead man to despair? There is a despair that is good and praiseworthy. Good despair is a despair man has of himself and of his own ability to do anything leading in the direction of salvation. This is the despair that Jesus Christ produced by His Word and Spirit in the hearts of His disciples when they said: "Then, who can be saved?" Insofar as a man stops in himself, he finds nothing that is not worthy of condemnation and thus nothing that would not give place to a holy despair. But he must by this holy despair be pushed toward Jesus Christ so that, being found in Christ, he might never despair of the grace of God.
7. But can't someone be overly distressed and worried about his own spiritual misery? We can distinguish people by their misery, distresses, and the greatness of their distress. Following these different categories, we can answer the question in different ways. Man can be considered either in his miserable natural estate and insofar as he is not yet actually reconciled with God through Jesus Christ, or he can be considered as already in grace and having received the redemption of Jesus Christ by faith.
One can also consider the misery of man either uniquely in itself, separated from the grace of God or in comparison with this grace.
One can also consider distress either as sorrow over sin or as a natural effect of reason or the understanding. It can also be considered as being found only in the rational soul of man or as a sadness that truly affects the soul and powerfully moves the emotions.
Finally, we can distinguish the greatness of the distress either in relation to violence or in relation to duration and continuation.
After having made these distinctions, I respond as follows.
A man who still remains in his misery and who is not yet reconciled with God through faith in Jesus Christ, when he sees his misery in itself and reflects on his own and all creature's inability to deliver him, cannot be too distressed at his misery whether in the understanding or in the emotions. He should not stop the course of this distress, at least in the relationship to its direction, until he finds himself reconciled with God through Jesus Christ. The reason is that the misery of this man is as great as one could possibly conceive and (in its own manner) infinite. Thus, it is reasonable that his sadness might be proportional to the greatness of his misery.
But a man who is already in a state of grace can have too much of a feeling of his misery when he compares that misery with the grace of God and thinks that it could not or should not be taken away and says that his sins are too great to be pardoned (as Cain said). He can also be swallowed up by too much sadness and become demoralized in such away that the strength of the body and the soul collapse under the weight of it so that he becomes incapable by this of serving his God who wants not just to be served but to be served with joy. Finally, this distress can last too long when the believer looks too often and too long at his misery in order to be distressed by it and does not give enough attention to the goodness of God so that he might rejoice in it and be consoled by it.
8. Must we also recognize ourselves to be totally without strength for and incapable of any spiritual good? Yes, for when we consider ourselves in and of ourselves, we cannot do any good. We are not capable of ourselves of having any good thought. And whatever good works that we do when we are animated and strengthened by the Spirit of God, the glory for those works does not go to us but to God. And whenever the devil or our flesh want to use the occasion of these good works to hurl us into pride, we must always remember what the Apostle says, "Yet not I but the grace of God that is in me."
9. But in doing that, don't we humble ourselves too much in order to make all the more of the honor of God by a mere appearance of humility? We cannot humble ourselves too much in spiritual matters. And whatever humility there may be, we cannot fear that it will be too much for Jesus Christ. Can we put ourselves lower than nothing? However, that's what the Apostle does to us. He says, "If anyone imagines himself to be something when he is nothing, such a man deludes himself." We cannot take away from man an understanding and reason and a will accompanied with intelligence which loves or hates something in consequence of the judgment that the understanding pronounces on the subject. But there is nothing but the natural in that. We cannot deny that a man cannot by custom, education, or other considerations have in some way a morally good conduct and perform externally some of the duties of Religion without the special cooperation of the grace of God. But to do some spiritual good or perform external duties in a spiritual manner is what a man cannot do at all, and man cannot humble himself too much for this inability.
Source: Johannes Weslianus, "Herman Witsius on Self-Denial".
Fordicalia Day Of Tellus Mater
ELEMENT: "Earth"
OFFERING: "Go outside the community and find land to clean up."
DAILY MEAL: "Vegetarian"
ALTAR: Upon a green cloth place several large stones of different sorts, some in a clay bowl of water; a clay bowl of salt, a loaf of thick, nourishing black bread with herbs and vegetable gratings in it, a chalice of herbal tea, boughs of greenery, and four green candles.
INVOCATION TO TELLUS MATER
Our Mother lies beneath our feetAnd holds up our every step.There is nowhere that we can walkWhere She does not lie beneath us.There is nothing that we can eatThat will nourish our bodies,Those bodies that are made from Her clay,That does not come from HerAnd Her other children.We are born of HerAs we are born of woman,Each and every one of us.No matter who we are,No matter where we walk,No matter what we think,We are still Her children.Hail, Mother of All Things!Hail, bounteous one, giver of life,And taker of life back into your breast.From you we all proceedAnd to you we shall all return.
CHANT: "The Earth is our mother, we must take care of her,"The Earth is our mother, we must take care of her,"Hey and a ho and a ho na na"Hey and a ho and a ho na na"
(All join hands while chanting and move in a spiral dance around the room, four times in and out. Then the bread and tea is passed around. It is important that much work be done on the Earth today, both in and out of the community's land.)
Found in: Pagan Book of Hours
Credit: magic-and-spells.blogspot.com
St Monica A Mother Prayer Answered
Augustine was one of those kids whom, from the time he was a baby, you could tell was headed for trouble. He's quite candid about it all in his famous "Confessions": "...I wished to make my wants known to those who could satisfy them. Yet I could not do so...So I tossed my limbs about and uttered sounds...When they would not obey me, either because they did not understand or because it would be harmful, I grew angry at older ones who were not subject to me and at children for not waiting on me, and took it out on them by crying..." Of his boyhood he says: "...I did not love study and hated to be driven to it...I would have learned nothing unless forced to it...I detested the Greek language...The first stages of our education, when we learn reading, writing, and arithmetic, I considered no less a burden and punishment than all the Greek courses..."
By age sixteen Augustine had discovered girls: "...Where was I in that sixteenth year of my body's age?...the mad"ness of lust, licensed by human shamelessness...took me completely under its scepter, and I clutched it with both hands..." Always competitive, Augustine and his friends tried to outdo each other: "...I ran headlong with such great blindness that I was ashamed to be remiss in vice in the midst of my comrades...I pretended that I had done what I had not done...See with what companions I ran about the streets...I willed to commit theft, and I did so, not because I was driven to it by any need... For I stole a thing of which I had plenty of my own and of much better quality...In a garden nearby...there was a pear tree, loaded with fruit that was desirable neither in appearance nor in taste. Late one night -- to which hour, according to our pestilential custom, we had kept up our street games -- a group of very bad youngsters set out to shake down and rob this tree...we did this to do what pleased us for the reason that it was forbidden..."
Amazingly, Augustine managed to finish his schooling and ended up as a professor in Carthage: a sort of 4th century "yuppie", engaged in philosophical discussion and teaching others by day; carousing, enjoying adult theater shows, and carrying on numerous sexual liaisons by night. So brazen that he admits to God: "...Even during the celebration of Your mysteries, within the walls of Your church, I dared to desire and to arrange an affair for procuring the fruit of death..." But Augustine was miserable, unhappy, almost despairing, intellectually and spiritually confused. One can feel the anguish in his cry to God: "Give me chastity and continence, but not yet!"
Through all these early years the one person who stood by him, trying over and over to get him on the straight-and-narrow, was Monica, although in the "Confessions" she comes in for her share of parental criticism by Augustine. But her heart was in the right place, as, frankly, was Augustine's -- even in the midst of his debauchery and intellectual error. More than anything, Monica, herself a devout Catholic, wanted her son to find Christ. Regarding this, in Book 3 of the "Confessions", Augustine tells of a dream which Monica had. She saw herself standing on a wooden measuring rod, symbolizing the rule of faith. Though heavily grieving, she saw a young man coming towards her -- splendid, joyful, and smiling. Asking her why she was so sad and was crying, she responded that it was because she perceived Augustine as being spiritually lost. The young man told her that she could rest secure: he "instructed her that she should attend and see that where she was, there was I also..." When Monica looked again, Augustine was there, standing on the same measuring rod. Relating all this later to Augustine, he insisted that she'd got it wrong; that it really meant that she shouldn't despair of becoming what he already was. "...'No!"'" she said. 'It was not said to me, 'Where he is, there also are you,' but 'Where you are, there also is he."'"
It took several more years for Augustine to work his way through to the miracle of conversion. In the meantime, Monica went to Ambrose, the great bishop of Milan, and begged him to talk to Augustine. She knew that Ambrose had the expertise and the academic knowledge to refute Augustine's Manichean beliefs. Ambrose, experienced as he was, knew that that approach would come to naught. Augustine, he said, was "lacking in docility", and would be closed to Ambrose's arguments. Essentially, Ambrose concluded that "All we can do is pray." Well, Monica wasn't buying that, although she'd done a whole lot of praying over the past 30 some years! Augustine observes: "...she still would not keep quiet, but by her entreaties and flowing tears urged" [Ambrose] "all the more to see me and discuss matters with me..." He observes further that Ambrose "...became a little vexed". He told her: "Go away from me now. As you live, it is impossible that the son of such tears should perish..."
Ambrose was dead-on right. On Easter Sunday, 387, Augustine was bathed in the waters of Baptism. Not only him, but also his friend, Alypius, and, more importantly, his own fourteen year old son, Adeodatus, "gift from God", the fruit of his fianc'e's and his relationship. This unnamed woman, whom Augustine admits to loving, and for whom he was willing to wait, was two years too young for them to be legally married, and so she was returned to Africa, never to be seen again. Sadly, Adeodatus died three years later, at age 17, and in the fall of 387, not even a year after they'd been baptized, Augustine's beloved mother, Monica, died. In Augustine's own words: "On the ninth day, then, of her sickness, and in the fifty-sixth year of her age, and in the thirty-third of mine, that religious and holy soul was freed from the body."
So much "loss", but because of Monica's tears, because of her refusal to take "No" for an answer, so incredibly much "gain". "...you will have pain, but your pain will turn into joy...and no one will take your joy from you." (John 16:20 ">
Augustine recounts that once, as he and Monica were conversing at the window, she said, "What do I here any longer?" He goes on to say: "I heard afterwards also, that when we were at Ostia, she with a mother's confidence, when I was absent, one day discoursed with certain of my friends about the contempt of this life, and the blessing of death: and when they were amazed at such courage which You had given to a woman, and asked, 'Whether she were not afraid to leave her body so far from her own city?' she replied, 'Nothing is far to God; nor was it to be feared lest at the end of the world, God should not recognize whence He were to raise me up.'"
What truly mattered to St. Monica was that God had heard her insistent years-long prayer, as she told Augustine not long before she died: "...[M]y mother said, 'Son, for my own part I have no further delight in any thing in this life. What I do here any longer, and for what I am here, I know not, now that my hopes in this world are accomplished. One thing there was for which I desired to linger for a while in this life, that I might see you a Catholic Christian before I died. My God has done this for me more abundantly, that I should now see you withal, despising earthly happiness, become His servant: what do I here?'"
Source: pagan-magic.blogspot.com
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