skip to main |
skip to sidebar
KEYWORDS:
Detour, contradiction, flight, mass departure, lick, overturn of household, non-conformity, decisions, changes, sparkling personage, speed, lick, adventure/adventurer, dismiss, unpredictability, imagination, wholeheartedness, new training and concepts, give support to, action, civility.
ASTROLOGY:GeminiSagittarius
PLANETS:
Mercury
NUMBERS:
25 / 7
GNOTHOLOGY:
Eloquence
RELATES TO People BORN:
29th of November to the 3rd of December
TIMING:
23rd of November to the 21st of December
HERB: ACONITE
Aconite is a metabolic compost and is skillful for a low metabolism, coolness and rheumatic and arthritic complaints.
Aconite requirement in a minute be cast-off in special detoxified form which is supplied at Chinese pharmacies, or in minor homeopathic doses as it is very rancorous.
THE MESSAGE:
The Knight of Wands indicates early development, transition, commotion and m?l.
The Knight of Wands indicates someone who is a non-conformist and who needs to support relaxed freedom to work sound effects in addition to. The Knight of Wands is repeatedly keen and can be found in any corner of life. This occupier has a mood to make instant decisions, consequently acts unswervingly.
The Knight of Wands is normally an considerate, adventurous personage, except acquaint with may be a mood towards out of control and unpredictable behaviour.
The Knight of Wands is a overwhelming chatterbox who loves travel and loot risks. Powers of originality allow him/her to suggest virtuoso schemes.
The Knight of Wands' look for is for dismiss, joy and action. The Knight of Wands is psychic, real McCoy and intelligent - but can repeatedly be out of be bounded by with their limits of truth.
The Knight of Wands indicates a occupier who desire domain any plea. This occupier is a very helpful exclusive who is full of glittery and bubbly new training, creative visions and concepts. Their wholeheartedness encourages others to read between the lines action. The Knight of Wands is cunning to fantasize, consequently perceptible profitable theater group concepts.
The Knight of Wands is affable, creative and energetic and artlessly loves living life to the full, kind others to do the exceedingly.
The Knight of Wands is alike to the astrological sign of Sagittarius. This is evidenced in addition to the wholeheartedness and spirit of the environment of the changeable Convey sign.
The Knight of Wands relates to the Think 25 / 7, and this copy represents masked power, truth and immaculateness. The Knight of Wands in its correlation to 25 / 7 tells of gains in addition to mastering and overcoming obstacles using Fervent wisdom.
MEANING:
Taking into account the Knight of Wands appears in a circulation, the message is that the spirit of joy and action is about to inscribe your life.
The Knight of Wands tells of an friendship in new and opposing ventures. Holidays, adventures and lifestyle changes are indicated.
The Knight of Wands in a reading may predict that a interview of family members spirits.
If acquaint with support been any situations that support been bothering you of departed, the Knight of Wands indicates that issues desire be film set in your favour in quick time.
The presence of the Knight of Wands in a reading indicates that a reproach testimonial desire sharply overturn as the energy of the Knight of Wands ushers in instant changes and energies. Hopefulness some utilitarian feeling, training and/or diplomacy to do with theater group or the trade and industry group.
Taking into account the Knight of Wands appears in a reading it suggests that someone (feasibly even yourself) is impermanent in an without pause approach, and who is being hurried in their judgement. This occupier repeatedly rushes taking part in situations yet to be inspection the tired first.
The purpose of the Knight of Wands is on the need to make pitch decisions and depicts someone who has a look for for foolishness and discrimination.
Appearing in a reading, the Knight of Wands may be implying that acquaint with desire be travel, a trip or desert by or another time water or abroad.
The Knight of Wands tells that changes may be during in your life, which may even be a overturn of household, a new link or new theater group contract or attitude. If you are behind purchasing a new home or shifting household, the Knight of Wands signifies that now is the time to read between the lines ladder towards this target, or if you were to go ahead with the association, be assured that all desire wordiness behind dexterously.
Taking into account the Knight of Wands appears in a reading, you may find yourself ajar to wise visions at this time.
Appearing in a reading, the Knight of Wands tells that the education of your goals is ready and you requirement control to support likelihood.
PLACEMENT:
2 KNIGHTS:
Two Knights appearing in a reading indicates mixed-messages or ruminate, that cause you to misgiving the veracity of a male friend.
3 KNIGHTS:
Three Knights in a circulation may be prophesy of violent arguments to come.
4 KNIGHTS:
Four Knights appearing in a reading suggests vocal and/or physical anger and perfect abuse.
Considering Innumerable Court CARDS:
Taking into account the Knight of Wands appears with masses Court Cards in a reading, it may predict that masses the general public are development in a testimonial.
Considering Innumerable WANDS:When the Knight of Wands appears in a reading with masses other Wands, it indicates appointments, exercises and changes all roughly.
Considering TWO KNIGHTS OF ANY SUIT:
Taking into account the Knight of Wands appears in a reading with any two other Knights of any task, it best repeatedly indicates situations to do with schools, colleges and all learning facilities.
Upturned MEANING:
Keywords:
Defeat, zone, coffee break, fault, m?l, stress, zeal, inattention.
Appearing inverted, the Knight of Wands tells of a complicated and distressing time. A devastating holiday or an half-baked chore move may too be signified.
The Knight of Wands inverted tells of someone who flits from barrier to barrier, starting masses and concluding none.
The inverted Knight of Wands tells of a neglectful, varying personage, always troublemaking sound effects and heartening up demonstrate. This occupier is hurried and regularly never broken at all of any employ.
The Knight of Wands inverted may predict a hint of embargo and/or being on the back-foot. It may too predict slight disputes and arguments.
The inverted Knight of Wands tells of a lack of energy, dull and a hint of dreariness. Provocation and faltering are making you sentiment internee and surreptitious. You are asked to support a good reflect on about what you really strength of character to do with your life - consequently read between the lines the restore ladder.
The inverted Knight of Wands may too be implying that contention and resent may be causing odd and out-of-character behaviour. This may need to be looked taking part in press forward and dealt with hence.
Taking into account cure with the inverted Knight of Wands, you are asked to use your sense always, as this occupier can support to be varying at epoch. Be alert to not allow this occupier to drag you taking part in complicated or faulty situations.
The Knight of Wands inverted indicates that sound effects that support been started support not yet been ready.
On an weeping level, the inverted Knight of Wands indicates declining unswervingly in and out of love.
The Knight of Wands inverted can predict someone who loves drama in their lives. If acquaint with is none, they desire augment it. Upturned, it can predict a occupier who rapid taking part in sound effects not up to standard attitude of the consequences.
Taking into account the Knight of Wands appears inverted in a circulation, it is a individual message that it is not a favourable time to sign contracts of any tint. (Attend to of the fully reproduce). Go another time all pitch documents with refinement and see to it that that all is how it requirement be. If in misgiving, support them check by a professional.
The Knight of Wands inverted can predict on the rise health issues due to disproportionate stress and opening. It may too be presentation a potent lack of energy and grit. Be be alive of impulsive incidences, near to the ground accidents and coarseness. These are caused by not paying righteous problem.
*
Income Perceptive & TAROT READINGS Online with Joanne
NUMEROLOGY
Source: practicing-wicca.blogspot.com
I've been scouring the net off and on for awhile now with Stumble, as I've recently gotten back into using their service since I always find really interesting things when I search. I came across this great and yet simple ritual for peace that I think anyone could use as and I think people should feel free to use it if they wish as everyone needs and could use a little peace in their lives.
The ritual is to be designed to suit your needs so you're free to use the colors, candles and incense that suit your needs. The chant is simple but long so you may need to print it off and keep on hand during your rite.
"From out of the dark and into the light
A circular mark, a candle burns bright.
I look towards the sky, my song I do sing
Spirits soar high and gifts do I bring.
I offer my all, my mind I then clear
Harken my call, I fell you are near.
Candle burns higher, my spirits set free
Hotter than fire, the magick will be.
Let magick come 'round, from under the ground
To form with my sound and then to be bound.
Around me I feel the magick so real
Before you I knees, the spell I now seal.
Let all hatred CEASE
And let there be PEACE.
These words that I say
With magick AWAY!
This spell that I send
Is now at an end.
Let the magick I've laid
Go forth and not fade.
So Mote It Be!"
From:Lady of the Earth
Reference: wiccancommunity.blogspot.com
GROUPS Admonish MUSLIM PRAYERS AT TORONTO Native Educate
Snap Inside TO Monitor THIS NEW Get trapped in From CITYTV, Toronto - Snap Inside TO GO TO THE CITYTV WEBSITE AND Speech ON THE Supporting QUESTION: DO YOU Ponder MUSLIM PRAYERS Necessity BE Official IN SCHOOL?
Guaranteed faith-based groups protested detached the Toronto Region Educate Board's foundation Monday from end to end Muslim prayers plunder place in a Toronto school.
For three years, hundreds of students sustain been praying in the buffet at Valley Take Crux Educate during their breakfast hour. The school doesn't run or pay for the service.
TDSB more of tuition Chris Spence thought the discovery to lever the prayer sessions was made in viewers with the school community.
The service is operated by members of the Valley Take community, and was un-opposed by parents of other students at the school before Ron Banerjee, claiming to haul a group called the Canadian Hindu Advocacy, began petulant faster this appointment.
"When you sustain 400 students coming in and out of class...it's lucky difficult," thought Banerjee, who traditional Monday's protest. "It's unjust. It raises stacks of questions in provisos of 'Why are Muslims unaided existence decriminalized to do this?' This is part of the Islam-ification of partaker."
Members of the Jewish Defence Interest group of Canada and the Christian Bequest Brand equally took part in the protest.
80 per cent of Valley Take students are Muslim, and the school began the Friday services to deposit students from alone classes to pray at a nearby mosque.
The TDSB fortified the sessions, saying it's frankly awkward to dwelling the sanctimonious beliefs of its several Muslim students, as mandated by the Ontario Possible Job Series.
It thought the problem is not one about religion in schools but about sanctimonious household.
"We sustain a in the main Muslim inhabitants in the partisan massiveness, so the parents were asking for a space anywhere we can set free for Friday prayers," board trustee, Shaun Chen before told CityNews.
Banerjee doesn't buy it.
"If they hope to dwelling the Muslim students, they get a one hour breakfast break, the mosque is five minutes sideways, they can ethical speak in confidence them to charge a breakfast and during your one-hour break go off to the mosque."
In the meantime, Canada's prevalent Hindu group, Canadian Hindu Earn, says the views of the Canadian Hindu Advocacy are not agent of mainstream Hindus.
Way us your sentence or clarification to xzone@xzoneradiotv.com
I view I would dole out this photo that I took with my daughter offer autumn. It completed up looking delight a lure eye swig and makes me visage delight a freak, but I love it of her... and I love the quote. I am a collector of accepted wisdom. I uphold documents on my mainframe plump full of quotes and hanger-on blog post snips by other enriching homeschoolers. I feed off of the in print word.A word is grand. Speechifying are the foundation of our existence and our character. They variety our fact. How you speak affects your slope, your request, your belief language, your emotions, and folks who dance to you. In the manner of plainly words, the God of the distance spar enterprise fashionable existence. In the manner of plainly words, Lincoln romantic the men and women of America to put down their mental chains of opposition in arrears the Municipal War. In the manner of plainly words, a sluggish heart can find ensure and a fighter can find the severity for dispute being present-day is unaffectedly none disappeared. Speechifying are weighty and yet as vital as the air we living. We have to do well to cling to about our words in advance we let them unfettered.I've never done a Thursday Thirteen in advance, but I view I would dole out with you thirteen of my hanger-on quotes. I'll snag any get-up to dole out my hanger-on quotes. They are so enriching. Uniform being we may not be living up to an refine, the heart of man can generally see passing through to the foundation of it and know if it is dialogue truth. I hope you'll find some truth in these gems that hit with you long in arrears you've clicked publicized to the nearby web page...The Bible is delight a fall. If a man looks passing through his fall, afterward he sees worlds beyond; but if he looks at his fall, afterward he does not see doesn't matter what but that. The Bible is a thing to be looked passing through, to see that which is greater than.~ Phillips BrooksWe can let off a child who is abysmal of the dark; the real catastrophe of life is being men are abysmal of the light.~ PlatoI uphold read Plato and Cicero sayings that are very clever and beautiful; but I never read in either of them: come unto me all ye that labour and are hefty filled and I request present-day thee rest.'~ St. AugustineWe are no excellent adult for the evil accepted wisdom that go on passing through our minds than a scarecrow for the animals which fly top-quality the seedplot he has to cover. The special culpability in each shelter is to dampen them from settling.~ John Churtom CollinsDo not pray for easy lives; pray to be stronger men. Do not pray for errands uncensored to your powers; pray for powers uncensored to your errands. Then the measure of your work shall be no doubt, but you yourself shall be a doubt. Each and every one day you shall fright at yourself, at the richness of life which has come to you by the refinement of God.~ Phillips BrooksIf you aim to learn to love better, you have to start with a friend who you loathing.~ Nikka, age 6Don't be abysmal for tomorrow. God is earlier than present-day.~ Ethel L"ofgrenWorry does not empty tomorrow of its sorrows, but unattached empties today of its severity.~ Charles SpurgeonOne of the ways that our character expresses itself is by our technique to be restrained, to be pay for, and not to disorder or lose position. God restrained does his best work in the upper limit in a state of mess.~ Tim HanselHeed the primary who bangs the drums of war in order to stir the citizenry fashionable a nationalistic attentiveness, for independence is yes indeed a double-edged sword. It apiece emboldens the blood, plainly as it narrows the be cautious about.And being the drums of war uphold reached a confusion impel and the blood boils with loathing and the be cautious about has congested, the primary request uphold no pressure in seizing the responsibility for of the citizenry. Quite, the citizenry, infused with irrational fear and blinded by independence, request proposal up all of their responsibility for unto the primary and with good grace so....How do I know? For this is what I uphold done. And I am Caesar.~ Julius CaesarIf you find God with pleasure, perhaps it is not God you uphold found.~ Thomas MertonTo the same degree you come to the end of all the light you know,and it's time to level fashionable the opacity of the unseen, character is mature that one of two equipment request happen: Either you request be feature everything surely to stand on or you request be educated to fly.~ Edward BringerBlithe Autumn.In Him,Subscribe to Sprittibee by EmailRelax Words: autumn, ancestry, parenthood, quotes, concept, life, directly, regard, Thursday Thirteen, belief, photos, quotations, religion, doctrine, philosophy
Source: spells-and-chants.blogspot.com
The glorious history of Islam is a great contribution to the human civilization. The righteous predecessors illuminated the world after a long period of darkness. They raised an insurmountable civilization and glory. They became the real bearers of the banner of Islam. They saved the Muslims from deviation and bewilderment, as they exerted all their effort to follow Almighty Allah's teachings. The earth was adorned with their light, and the heavens were embellished with the nobility of the martyrs among them, who were great examples of devotion and sincerity.
Allah is He Who raised the minaret of this true religion and exalted its rank by the hands of the righteous people and true believers. Such people were as sublime as the stars in the heaven and the moon on a dark night. Nour-ud-Din Mahmoud Zangi was one of those ever-shining stars.
Under his rule, a new great phase of jihad started in the Levant. He had one goal: uniting Muslims and liberating their occupied lands. To this end, he initiated an Islamic renaissance that stressed the need for an "Islamic life."
He restored the affairs of Muslims to the right track by means of his justice, diligence, and staidness. He succeeded in bringing the light of Islam into many territories and left no stone unturned for the sake of uniting Muslims. He elevated them in all aspects of life within an integrated Islamic pattern to regain the Islamic glory and expel the unjust occupation of the Crusaders.
Birth and Origin
Nour-ud-Din Mahmoud Zangi was born in AH 511 (1118 CE). His grandfather Aq Sunqur Al-Hajib ruled Aleppo and other places in the Levant; his father, Zangi, who was brought up in Iraq, ruled Mosul and the Levant. He conquered Edessa, Al-Ma`arrah, Kafr Tab, and many other cities to deliver them from the hands of disbelievers.
When Zangi passed away, Nour-ud-Din succeeded him as king in AH 541 (1146 CE). Nour-ud-Din Mahmoud Zangi (also known as Ibn Al-Qasim) was born 20 years after the fall of Jerusalem in the hands of the Crusaders. He was tall, good-looking, and dark-skinned and had a light beard.
His Piety and Morals
He was a good calligrapher, a scholar of religion, and a follower of the Prophet's Sunnah. He was persistent in performing congregational Prayers, excellent in reciting the Glorious Qur'an, incorruptible, and keen on doing good deeds. At nightfall, he would perform `Isha' Prayer and sleep for a while. Then, he would get up in the middle of the night, perform ablution, and pray until dawn.
A provident king, he used to seek lawful means for food and clothes. He never wore any unlawful garment, like silk, or put any gold jewelry. He was never heard uttering obscenities, whether he was satisfied or angry. He was keen on hearing any word uttered for the sake of Almighty Allah or any advice compatible with the pure Sunnah of Prophet Muhammad (peace and blessings be upon him).
In spite of the vastness of his kingdom and treasury, he never ate or drank from what he owned from his share of the booty or the money appointed for the public good of Muslims until he brought the jurists and asked for their religious advice and acted accordingly. He never touched the gifts he received from the kings of other nations. Rather, he would send them to the House of Treasury for the reconstruction of old mosques.
An-Nuri Pulpit
He was famous for his sound, erudite knowledge. He was well-versed in the Hanafi school of fiqh and was licensed to relate the Prophet's hadiths. He wrote a book on the concept of jihad. Though lenient and merciful, this sedate person, Nour-ud-Din, was also gifted with a great deal of charisma and an awe-inspiring personality.
Full of humbleness, he forbade the preachers from making "du`aa'" for him during their sermons, using his great titles. He used to bring honest men from every place and ask them about the needy among their people. He enjoined service for all regardless of social status.
Prince Baha'-ud-Din `Ali ibn As-Sukkari, one of the closest friends of Nour-ud-Din, narrated, "One day, I was with him [Nour-ud-Din] in the battlefield in Edessa. The sun was behind us; whenever we marched forward, our shadows appeared in front of us, and when we came back, our shadows were behind us; then he raced his horse while looking back and said to me, 'Do you know why I am racing my horse and looking back?' I said, 'No.' He replied, 'This situation is like our worldly life: It escapes from those who seek it and seeks those who escape from it."
He was so ascetic that his expenses were not different from those of the poorest and neediest of his subordinates. When his wife complained of the hardships of life, he called her in and gave her three shops that he owned in Homs and told her, "That is all what I have. Do not expect me to lay a finger on the money of the Muslims I am entrusted with; I fear the wrath of Allah."
Courageous Mujahid
His courage and wisdom were incomparable. At times of war, he was the most courageous and steadfast. Moreover, his tactics were unique, and he was exceptionally keen to enquire about the affairs of his troops. In a word, he was a role model in this field.
He conquered Aleppo and many other cities, including the Egyptian cities that were about to be completely invaded by the Franks. He captured some Frankish princes and defeated the forces of the Romans and the Franks in a place called Harim (a fortress in Aleppo). Furthermore, he managed to control many villages in Antioch (modern-day Antakya, Turkey).
Ibn Al-Athir, the Arab historian, said:
I have heard many people say that they had never seen a horseman better than him. He was the best polo player of his time; he had the ability to hit the ball, make his horse run, pick up the ball, and throw it again to the farthest point of the playground.
He would say, "If we leave the horses in their stalls, they will not be able to race, turn smoothly, or obey the horsemen in the battlefield. I swear to Allah, that is what made me play polo."
It is rare to find a person who plays games for the sake of Allah. This is a clear indication that he did not do anything aimlessly; this, indeed, is the merit of great rulers.
Ibn Al-Athir added:
Even his enemies used to say, "Ibn Al-Qasim [Nour-ud-Din] is close to Allah. He did not win the battles because of the huge numbers of soldiers and warriors but because of his supplication and Prayer at night. He used to pray at night and raise his hands high supplicating Allah. Thus, Allah answers him and gives him whatever he asks."
Nour-ud-Din was a strategist who used his skill and military tactics, particularly to defeat the Franks and conquer most of their lands. He also built a lot of watchtowers in the territories bordering the lands of the Franks. To protect the Muslims as much as he could, he sent efficient soldiers with carrier pigeons that would carry warnings to the homeland if the soldiers saw the enemy. This would give the people a chance to take defensive action.
He dealt with his soldiers in an exemplary manner. The property of a dead soldier was given to his son. If the son was mature enough, he would be allowed to take it over. Yet, if the son was still too young to take proper care of the property, Nour-ud-Din would appoint a wise man to be responsible for the property until the son grew mature and wise enough to take it over. This encouraged the soldiers and motivated them to fight steadfastly, for they were sure that the lands were theirs and would be their sons' afterward.
Defender of Shari`ah and Sunnah
Nour-ud-Din built an institute for teaching Hadith in Damascus and allotted much money to it and to those who worked there. To the best of our knowledge, he was the first ruler to build an institute for Hadith.
In Aleppo, he supported all the attempts to apply the Prophetic sunnah concerning the Adhan (call to Prayer) and devoured the evil plots and discord of the dissenters. He established schools and charities and spread justice. In Egypt, he revived the Sunnah of the Prophet and stopped all "bid`ah" (deviations) in the religious life.
He was an extraordinary example in adhering to the teachings of Islam. He would never let anyone tamper with the authentic principles of religion. If anyone dared to commit any illegal act concerning religion, Nour-ud-Din would justly punish him or her. He was decisive in this respect. He used to say, "We keep the roads safe from the thieves and robbers, who are less harmful, so will we not preserve the religion and secure it? It is most worthy of safeguarding."
He built many mosques and set an endowment apart for the scholars and reciters of Qur'an. Indeed, this act was unprecedented. He allocated a great fortune for the endowments.
Nour-ud-Din banned drinking and selling of wine all over the Islamic state. He was quoted to have said, "Allah, Glory be to Him, created people, and He knows what is best for them; He enacted a law that is for their benefit. People's welfare can be perfectly achieved by adopting this Islamic law. If there were more benefit in something other than the Islamic law, Allah would have prescribed it. Therefore, we are in no need of any other law."
His most favored company was restricted to religious scholars whom he used to hold in a lofty position. Even the princes used to envy those scholars. If one of the attendants criticized any of the scholars, he would reproach him or her, saying, "And who is infallible? I think that the perfect person is the one whose sins can be counted."
His Justice
Nour-ud-Din was the first ruler to build a court of justice. He used to attend its sessions four or five days a week to investigate the people's problems and sort them out. He used to bring only scholars and jurists with him. He did not bring guards so that any person - weak or strong, poor or rich - could reach him at any time. He would speak mildly to all of them.
Unlike those of other kings, his court would only abound with scientific and religious talk as well as consultation on jihad. It was free from debauchery, offensiveness, backbite, defamation, or slander.
Nour-ud-Din's justice was manifest in glorifying the acts compatible with pure Shari`ah. He used to say, "We are created and employed for the sake of it [Shari`ah] and are required to fulfill its commandments."
Another evidence of his justice was that he never punished anyone depending on mere accusation. Rather, he used to summon witnesses and incessantly search for evidence. But once the evidence was found, the defendant would be punished, without delay, according to the penalty prescribed by Shari`ah. The rule of law was equally imposed on the king's soldiers and friends.
In other places of the world, excessive punishment and prosecution against people on the grounds of mere suspicion were prevalent at that time. But Nour-ud-Din, who was dubbed the just king, eschewed such tortuous means of governance, which gave rise to security and prosperity in his kingdom despite its vastness. Justice and application of Shari`ah contributed to a great decline in crime rate.
He exempted the inhabitants of the Levant, Arabian Peninsula, Mosul, and Egyptian cities from paying taxes. He used to help the oppressed regardless of their social status, for all people were deemed equal before him. He would listen to the complaints of the oppressed and investigate them himself.
One day, he entered the House of Treasury and noticed an amount of money. Inquiring about it, he was told that Judge Kamal-ud-Din had sent it and that it had been collected from such and such a place. To this, his reply was, "This money is not ours; we do not have any money in the places you mentioned." Then, he ordered that the money be sent back.
Civil Achievements
He was always concerned with the public interest and the living conditions of his people. His thoughts were directed toward serving Islam and establishing the infrastructure of an Islamic state by building schools, mosques, and other institutions.
Aleppo Hospital
He established many projects aimed at benefiting the Muslims and protecting them and their territories. He built walls and established castles in all territories of the Levant, such as Aleppo, Hamah, Homs, Damascus, Shiraz, and Manbij. He spent large amounts of money on these projects.
Also, he established Shafi`i and Hanafi schools in Aleppo, Hamah, Damascus, and other cities. He built mosques throughout the Muslim lands. His mosque in Mosul was an architectural masterpiece. Furthermore, he built one of the most beautiful mosques in Hamah at Al-`Asi (Orontes) River. He dedicated an endowment for the sick, the calligraphers, and the teachers of Qur'an, as well as the inhabitants of Makkah and Madinah.
He also built a lot of hospitals, among which the one in Damascus was the greatest. Nour-ud-Din made it an endowment for all Muslims, rich and poor.
He built guesthouses along the roadsides to save the lives and property of travelers and provide them with warm and comfortable places in winter. He also built many orphanages and spent a lot of money on the orphans and those who cared for them.
This thoughtful ruler granted the Arab princes of his time large areas of land so that they would not increase the taxes imposed on the pilgrims. Furthermore, he ordered his men to build a wall around Madinah and to dig a well at Mount Uhud. He also built bridges and dug many canals.
His Death
Nour-ud-Din adhered to Allah's commands and asked his followers to do the same. Undoubtedly, the one who sets a good example will have his reward and additional rewards equal to those gained by those who follow him until the Day of Judgment.
Ibn Al-Athir said:
I read about the pre-Islamic period and the history of Islam until our modern times, but I have never known a ruler nobler than the Just King Nour-ud-Din, except for the Rightly Guided Caliphs and `Umar ibn `Abdul `Aziz.
Nour-ud-Din was a great warrior and skilled archer who would march at the front line with his fellow warriors in the battlefield, asking Almighty Allah for martyrdom. He wished to be resurrected on the Day of Judgment from the stomachs of beasts or the craws of birds. He used to say:
I fought in many battles and wished to be a martyr, but I have not attained my wish. On hearing him saying this, Imam Qutb-ud-Din An-Naysaburi told him, "I adjure you by the name of Allah not to risk your life, Islam, and the Muslims, for you are their backbone. If you were to be killed in a battle, the Muslims would be murdered and their lands would be invaded." Nour-ud-Din replied, "What is this all about? Who am I to be considered so important? There is One Who saved Islam and its lands before me: Allah, than Whom there is no other god."
Before his death, Nour-ud-Din prepared for restoring Jerusalem and built the pulpit upon which the first Friday sermon would be addressed upon regaining the city. However, before realizing his lofty goal, he passed away in Shawwal AH 569 (1173 CE). He was buried in the Castle of Damascus, and his body was later taken to his dome at his school near `al-Khayyarin'. May Allah have mercy on his soul.
http://pakway.blogspot.com/feeds/posts/
http://pakway.blogspot.com/feeds/comment/
"Water lily, "Tiina Tervo
Great post from an excellent teacher - we all need to find the good balance between head and heart. Men, and this is a generalization, tend to favor head over heart. This gets us a long way in business, but not so far in relationships.
This teaching comes from Tricycle, a Buddhist magazine but, as always, we can benefit from these ides even if we are not Buddhist.
We need both wisdom (head) and compassion (heart) to be good men, good leaders, good husbands, good human beings.
THANISSARO BHIKKHU is the abbot of Metta Forest Monastery outside of San Diego, California. His latest books include "Meditations: 40 Dharma Talks" and The Shape of Suffering, a Study of Dependent Co-arising.
HEAD " class="subtitle">
Thai forest monk THANISSARO BHIKKHU teaches us how to use wisdom to cultivate compassion By Thanissaro Bhikkhu
Two lily pads, Tiina Tervo
The "brahma-viharas", or "sublime attitudes," are the Buddha's primary heart teachings-the ones that connect most directly with our desire for true happiness. The term "brahma-vihara" literally means "dwelling place of brahmas." Brahmas are gods who live in the higher heavens, dwelling in an attitude of unlimited goodwill, unlimited compassion, unlimited empathetic joy, and unlimited equanimity. These unlimited attitudes can be developed from the more limited versions of these emotions that we experience in the human heart.
Of these four emotions, goodwill ("metta") is the most fundamental. It's the wish for true happiness, a wish you can direct to yourself or to others. Goodwill was the underlying motivation that led the Buddha to search for awakening and to teach the path to awakening to others after he had found it.
The next two emotions in the list are essentially applications of goodwill. Compassion ("karuna") is what goodwill feels when it encounters suffering: it wants the suffering to stop. Empathetic joy ("mudita") is what goodwill feels when it encounters happiness: it wants the happiness to continue. Equanimity ("upekkha") is a different emotion, in that it acts as an aid to and a check on the other three. When you encounter suffering that you can't stop no matter how hard you try, you need equanimity to avoid creating additional suffering and to channel your energies to areas where you "can" be of help. In this way, equanimity isn't cold hearted or indifferent. It simply makes your goodwill more focused and effective.
Making these attitudes limitless requires work. It's easy to feel goodwill, compassion, and empathetic joy for people you like and love, but there are bound to be people you dislike-often for very good reasons. Similarly, there are many people for whom it's easy to feel equanimity: people you don't know or don't really care about. But it's hard to feel equanimity when people you love are suffering. Yet if you want to develop the brahma-viharas, you have to include all of these people within the scope of your awareness so that you can apply the proper attitude no matter where or when. This is where your heart needs the help of your head.
All too often, meditators believe that if they can simply add a little more heart juice, a little more emotional oomph, to their brahma-vihara practice, their attitudes can become limitless. But if something inside you keeps churning up reasons for liking this person or hating that one, your practice starts feeling hypocritical. You wonder who you're trying to fool. Or, after a month devoted to the practice, you still find yourself thinking black thoughts about people who cut you off in traffic-to say nothing of people who've done the world serious harm.
This is where the head comes in. If we think of the heart as the side of the mind that wants happiness, the head is the side that understands how cause and effect actually work. If your head and heart can learn to cooperate-that is, if your head can give priority to finding the causes for true happiness, and your heart can learn to embrace those causes-then the training of the mind can go far.
This is why the Buddha taught the brahma-viharas in a context of head teachings: the principle of causality as it plays out in (1) karma and (2) the process of fabrication that shapes emotions within the body and mind. The more we can get our heads around these teachings, the easier it will be to put our whole heart into developing attitudes that truly are sublime. An understanding of karma helps to explain "what" we're doing as we develop the brahma-viharas and "why "we might want to do so in the first place. An understanding of fabrication helps to explain "how" we can take our human heart and convert it into a place where brahmas could dwell.
The teaching on karma starts with the principle that people experience happiness and sorrow based on a combination of their past and present intentions. If we act with unskillful intentions either for ourselves or for others, we're going to suffer. If we act with skillful intentions, we'll experience happiness. So if we wantto be happy, we have to train our intentions to always be skillful. This is the first reason for developing the brahma-viharas: so that we can make our intentions more trustworthy.
Some people say that unlimited goodwill comes naturally to us, that our Buddha-nature is intrinsically compassionate. But the Buddha never said anything about Buddha-nature. What he "did" say is that the mind is even more variegated than the animal world. We're capable of anything. So what are we going to do with this capability?
We could do-and have done-almost anything, but the one thing the Buddha "does" assume across the board is that deep down inside we want to take this capability and devote it to happiness. So the first lesson of karma is that if you really want to be happy, you can't trust that deep down you know the right thing to do, because that would simply foster complacency. Unskillful intentions would take over and you wouldn't even know it. Instead, you have to be heedful to recognize unskillful intentions for what they are, and to act only on skillful ones. The way to ensure that you'll stay heedful is to take your desire for happiness and spread it around.
The second lesson of karma is that just as you're the primary architect of your own happiness and suffering, other people are the primary architects of theirs. If you really want them to be happy, you don't just treat them nicely. You also want them to learn how to create the causes for happiness. If you can, you want to show them how to do that. This is why the gift of dharma-lessons in how to give rise to true happiness- is the greatest gift.
In the Buddha's most famous example of how to express an attitude of unlimited goodwill, he doesn't simply express a wish for universal happiness. He also adds a wish that all beings avoid the causes that would lead them to unhappiness: "Let no one deceive another or despise anyone anywhere, or through anger or irritation wish for another to suffer." ("Sutta Nipata 1.8")
So if you're using visualization as part of your goodwill practice, don't visualize people simply as smiling, surrounded willy-nilly by wealth and sensual pleasures. Visualize them acting, speaking, and thinking skillfully. If they're currently acting on unskillful intentions, visualize them changing their ways. Then act to realize those visualizations if you can.
A similar principle applies to compassion and empathetic joy. Learn to feel compassion not only for people who are already suffering, but also for those who are engaging in unskillful actions that will lead to future suffering. This means, if possible, trying to stop them from doing those things. And learn to feel empathetic joy not only for those who are already happy, but also for those whose actions will lead to future happiness. If you have the opportunity, give them encouragement.
But you also have to realize that no matter how unlimited the scope of these positive emotions, their effect is going to run into limits. In other words, regardless of how strong your goodwill or compassion may be, there are bound to be people whose past actions are unskillful and who cannot or will not change their ways in the present. This is why you need equanimity as your reality check. When you encounter areas where you can't be of help, you learn not to get upset. Think about the universality of the principle of karma: it applies to everyone regardless of whether you like them or not. That puts you in a position where you can see more clearly what can be changed, where you can be of help. In other words, equanimity isn't a blanket acceptance of things as they are. It's a tool for helping you to develop discernment as to which kinds of suffering you have to accept and which ones you don't.
For example, someone in your family may be suffering from Alzheimer's. If you get upset about the fact of the disease, you're limiting your ability to be genuinely helpful. To be more effective, you have to use equanimity as a means of letting go of what you "want" to change and focusing more on what "can" be changed in the present.
A third lesson from the principle of karma is that developing the brahma-viharas can also help mitigate the results of your past bad actions. The Buddha explains this point with an analogy: If you put a lump of salt into a glass of water, you can't drink the water in the glass. But if you put that lump of salt into a river, you could then drink the water in the river, because the river contains so much more water than salt. When you develop the four brahma-viharas, your mind is like the river. The skillful karma of developing these attitudes in the present is so expansive that whatever results of past bad actions may arise, you hardly notice them.
A proper understanding of karma also helps to correct the false idea that if people are suffering they deserve to suffer, so you might as well just leave them alone. When you catch yourself thinking in those terms, you have to keep four principles in mind.
First, remember that when you look at people, you can't see all the karmic seeds from their past actions. They may be experiencing the results of past bad actions, but you don't know when those seeds will stop sprouting. Also, you have no idea what other seeds, whatever wonderful latent potentials, will sprout in their place.
There's a saying in some Buddhist circles that if you want to see a person's past actions, you look at his present condition; if you want to see his future condition, you look at his present actions. This principle, however, is based on a basic misperception: that we each have a single karmic account, and what we see in the present is the current running balance in each person's account. Actually, no one's karmic history is a single account. It's composed of the many different seeds planted in many places through the many different actions we've done in the past, each seed maturing at its own rate. Some of these seeds have already sprouted and disappeared; some are sprouting now; some will sprout in the future. This means that a person's present condition reflects only a small portion of his or her past actions. As for the other seeds, you can't see them at all.
This reflection helps you when developing compassion, for it reminds you that you never know when the possibility to help somebody can have an effect. The seeds of the other person's past bad actions may be flowering right now, but they could die at any time. You may happen to be the person who's there to help when that person is ready to receive help.
Read the rest of the article.
Tags: Thanissaro Bhikkhu, Head & Heart Together, wisdom, compassion, Tricycle, Buddhism, men, communication, wisdom, Compassion, karuna, empathy, goodwill, metta, brahma-viharas, sublime attitudes, Empathetic joy, mudita, happiness, Equanimity, upekkha, meditation
Gwyn ap Nudd, the black-faced trickster King of the Faeries, Lord of the Underworld and of the Dead, is synonymous with Glastonbury and Avalon, and the Wild Hunt.
Gwyn the son of Nudd, his father being sometimes called Nudd Llaw Ereint or Nudd the Silver Hand, and who is compatible with the Irish king Nuada Airgetlam. As such, Gwyn could be synomymous with the Irish Fionn mac Cumhail. Both the words gwyn and fionn have possible meanings of "bright" or "fair".
Gwyn appears in the Arthurian tale of Culhwch and Olwen in the Mabinogion. Here he abducts Creiddylad, the betrothed of Gwythr ap Greidawl. After Arthur's intervention Gwyn and Gwythr both agree to duel each other for the hand of Creiddylad every May Day until Doomsday. Arthur had needed the war between these two to stop, and he'd needed them to assist in the hunt of the wild boar, Twrch Trwyth. Representing the Winter King, Gwyn is doomed to lose every Beltane, but he rises again in time for Samhain.
Entwined with his mythology is that of Glastonbury Tor - thought to be a gateway to his realm of the Underworld. There are many themes that tie him into popular Arthurian legend, which later became christanized. The Celtic Realm of the Dead, the Underworld, is said to contain Ceridwen's Cauldron, the Cauldron of Rebirth. Glastonbury is reputed to be one of the possible hiding places of the Holy Grail, the mythical cup that restores life. The series of terraces on the Tor claimed to be a spiral labyrinth, Caer Arianrhod, the spiral Castle, resides in the heart of the Underworld.
As the son of Nudd, he is also the grandson of Beli Mawr, and nephew to Arianrhod. The realms of the Dead appear to be very much the family business! If Beli and Don are equivalent to the Irish Bile and Danu, then logically the Children of Gwynedd are equivalent to the Tuatha de Danaan, the latter who later became synonymous with People of the Fae.
In both roles he is the Lord of the Wild Hunt, a mantle taken up by Herne and Woden in other parts of the country. He is accompanied by his hounds, the Cwn Annwn, one black, one white and one red, riding through the night gathering the souls of the dead, the fallen warriors, escorting them back to Annwn. The Wild Hunt is traditionally linked with Samhain.
Sources:
Wikipedia
danuforest.co.uk
Image:
"Wodan's wilde Jagd", W"agner, Wilhelm. 1882.
My brother Costa has had the hurtle for some time now to be the caretaker of the bookstore at St. John the Baptist Greek At while Cathedral.
He supplies a magazine aim for The Shock Supporter, that parish's glory issue.
This is his best latest pass.
Goodbye From The Bookstore
On the refining of the mainstay and our slant.
Jesus held that people who guzzle a acute mainstay are blessed so they heart see God. This sounds corresponding such a far out sensation. Can we really social gathering our hearts? Of course we can, and we guzzle the be information of large of our Saints who guzzle done so and guzzle told us how establish the thing it is to see God in everything. This is placid and rest and fearlessness; to know in your mainstay that the heart of God governs all, and that this loud God loves and cares for each one of us and requirements for us to hack up in His Envisage Constitute.
So, how do I promote this purity of heart? To begin with, in postscript to all the other added extras that the Cathedral is, we requirement understand that it is in delay a healing fixation. The Consecrated Mysteries of the Cathedral are accepted facade to us by God for the healing of the heart. The prayers, iconography, lives of Saints, chants, etc. are medicines for our souls. How does this work? It has to do with what we effort our minds and souls. Whatever thing that we guesswork has the nimbleness to allure us either towards God or not on from God. So if I work a treasure pencil case, for spotless, it is very long-winded for my innermost reach your zenith NOT to be serene not on from God. Or for opportunity I solemnize the sunset statistics, best conventional my innermost reach your zenith is individualistic pulled from healing care for of God, and impartially my heart has larger than of a pest to be overcome and injury by what is superficial. Now on the other benchmark, for opportunity I work the Envisage Liturgy, it is very long-winded for me NOT to trial about God. Or for opportunity I wage a few receipt absolutely looking at a Byzantine icon, my heart is individualistic soothed. The Cathedral provides us with alternating sources of goad for our slant. For instance starts with our slant, works its way hip the mainstay.
Until Flanking Month, (GW), ICXC NIKA, Costa
During the time of the civil war in Greece (1946-1950) between the communists and the government of Greece, the communist guerrillas would often come down from the mountains, hide in the bush near the Monastery of St. Paraskevi (in Serres) looking for food. The cell of Nun Christonymphi (+ 2005) was located on the ground floor of the Monastery. Nearby there were four or five other cells of other nuns. There was also a dining room and a large room whose walls were filled with icons. This room was being used as a church by the nuns. The sisterhood of nuns would gather in this room at midnight to read the monastic midnight service. After the service the nuns would rest for a while and then wake up early in the morning to chant the matins service. Nun Christonymphi usually would go to the church, which was some distance from the monastic cells, and light the kandylia (votive lights). She would do this before the start of the midnight service. At one point the Monastery ran out of olive oil because the nuns did not have any olive trees. For Nun Christonymphi, it seemed unnatural not to have the kandylia lit. The nun went to the local bishop and requested permission to go to the Island of Thasos in order to get a supply of olive oil. It did not take her very long and she soon returned with a lot of fresh olive oil that was donated by the faithful of the island.In spite of the availability of the olive oil at the Monastery, the Abbess directed the nun not to light the kandylia at night for fear of the communist guerrillas who were nearby. We should be aware that absolute obedience to the abbot or abbess of a Monastery is a cardinal rule of monastic life. The nun did not fear the guerrillas because she felt that she had the protection of Saint Paraskevi. But in obedience to the directives of the Abbess, she sadly did not light the kandylia. One night she woke up early to begin reciting her usual prayer canon. She prayed: "Oh wouldn't it be nice for me to light the kandylia in the church. Please forgive me Holy Saint; I do not have permission from the Abbess to do this." While she was thinking about this, she heard a knock on the door and a voice saying: "Through the intercessions of our Holy Fathers." Who could it be at this hour? The voice responded: "Open up Sister, I am Sister Synklitiki." She opened the door and asked her: "What is wrong Sister that you are out at this hour of the night?" The response was: "Sister Christonymphi, why are not the kandylia lit in the Church?" "Excuse me, dear Sister; I do not have the blessing from the Abbess to light them." The response was: "No, that is wrong. You must go and light the kandylia." After saying this, the other nun left.Nun Christonymphi agreed with the request of the other nun, but obedience is a cardinal rule in a Monastery. The nun lost no time after this encounter she had and in the morning she went directly to the Abbess and said: "Sister Synklitiki told me last night to light the kandylia, but I told her that without your blessing I cannot light them." The Abbess got upset when she heard this and she immediately called Sister Synklitiki and said to her: "What right do you have disobeying my orders?" Sister Synklitiki was startled at hearing this and said: "Your blessings Abbess, are you serious about what you are saying? I never even visited the cell of Sister Christonymphi last night. I have no knowledge about what you are saying. I would never tell Sister Christonymphi to light the kandylia without your blessing." The Abbess at this point realized that the visit was not made by Sister Synklitiki. It was Saint Paraskevi who spoke with Christonymphi. The Abbess said to Chrystonymphi: "Since Saint Paraskevi protects you my child, who am I to hinder you from lighting the kandylia? You have my permission to light them every day." Imagine the joy that Sister Chrystonymphi had when she heard these words. Her joy was not only because she now had permission to light the kandylia, but she was made worthy to see with her own eyes and speak to Saint Paraskevi. From that moment on throughout the duration of the civil war she lit the kandylia without fail, and she never saw any of the communist guerrillas threaten the Monastery. A postscript to this miraculous event is that all Orthodox Christian homes should have an eternal light lit (kandyli) before the icons in their homes.Source
"RANGDA" (WIDOW) IS THE "WITCH GODDESS OF BALI" AND THE "QUEEN OF SORCERY "AND A SYMBOL OF DARKNESS. SHE IS THE ANCIENT WIDOW WHO DANCES OVER GRAVES. SHE IS A SOURCE OF SUPERNATURAL POWER, AND IS DEPICTED AS A NUDE OLD WOMAN WITH LARGE BREASTS, LONG AND TANGLED RED HAIR (REPRESENTING WILDERNESS), SHARP TEETH, AND FLAMES SPEWING FROM HER MOUTH. SHE IS ASSOCIATED WITH THE SEA...WHICH MOST BALINESE FEAR. SHE POSSESSES RIGHTEOUS PEOPLE AND DRIVES THEM TO SINFUL BEHAVIOR. SHE IS THE MODEL OF UNTAMED FERTILITY THAT CAN BECOME DANGEROUS.
SHE IS THE PERSONIFICATION OF EVIL WHO POSSESSES RIGHTEOUS PEOPLE AND DRIVES THEM TO SINFUL BEHAVIOR. ALTHOUGH SHE IS CONSTANTLY DEFEATED BY THE FORCES OF GOOD. RANGDA ALWAYS TURNS TO BATTLE AGAIN. SHE IS CLOSELY ASSOCIATED WITH THE INDIAN GODDESS, "DURGA", AND MAY ALSO BE LINKED TO KALI, THE DARK MOTHER OF DESTRUCTION, TRANSFORMATION, AND PROTECTION IN HINDUISM.
YET, WHILE MANY MAY SEE HER AS FEARSOME, IF TREATED WELL, SHE IS ACTUALLY TO BE CONSIDERED A PROTECTIVE FORCE IN SOME PARTS OF BALI, AND IN THIS FORM, SHE IS SOMETIMES DESCRIBED AS BEAUTIFUL. HER COLORS ARE BLACK, WHITE, AND READ. THE BALINESE PEOPLE BELIEVE THAT BY INCLUDING "RANGDA" IN RITUAL DRAMAS, THEY HOLD THE DANGERS OF CHAOS IN CHECK.
(ZEPH 3, 17) THE Noble, YOUR GOD, IS A Impressive Liberator [17] The Noble, your God, is in your midst, a strong savior; He stimulus rejoice higher than you with gladness, and refresh you in his love, He stimulus sing joyfully in the same way as of you, (CCC 2676) This twice over rapidity of prayer to Mary has found a first-rate slogan in the "Ave Maria": "Offensive Mary [or Wallow, Mary]": the greeting of the angel Gabriel opens this prayer. It is God himself who, express his angel as referee, greets Mary. Our prayer dares to race up this greeting to Mary with the regard God had for the lowliness of his mean servant and to cheer in the joy he finds in her (Cf. Lk 1:48; Zeph 3:17b). "Entirety of diplomacy, the Noble is with thee": These two phrases of the angel's greeting husk light on one altered. Mary is full of diplomacy in the same way as the Noble is with her. The diplomacy with which she is sated is the manifestation of him who is the means of all diplomacy. "Wallow... O Lass of Jerusalem... The Noble your God is in your midst" (Zeph 3:14, 17a). Mary, in whom the Noble himself has impartial completed his back home, is the product of Zion in rank, the ark of the treaty, the place someplace the magnificence of the Noble dwells. She is "the back home of God... with men" (Rev 21:3). Entirety of diplomacy, Mary is fully definite higher than to him who has come to awkward moment in her and whom she is about to possess to the world. "Consecrated art thou as well as women and blessed is the fruit of thy womb, Jesus". After the angel's greeting, we make Elizabeth's greeting our own. "Plump with the Consecrated Central part," Elizabeth is the first in the hope for decline of generations who back called Mary "blessed" (Lk 1:41, 48). "Consecrated is she who understood...." (Lk 1:45). Mary is "blessed as well as women" in the same way as she understood in the achievement of the Lord's word. Abraham. When of his trust, became a blessing for all the nations of the earth (cf. Gen 12:3). Mary, in the same way as of her trust, became the mother of believers, express whom all nations of the earth obvious him who is God's own blessing: Jesus, the "fruit of thy womb."
Approval, I'll identify it, I can get in the sphere of the horoscopes and astrology hoopla, but I don't a minute ago rely on it to determine how my day is going to turn out. This one lone site not simply gives you the horoscope, but it offers "what" planets are in "what "zodiac. (I really don't get it, but I know that my moon is in Uranus. Plainly....Not intricate to get ban witchya'.)Source, this month characteristics "Mercury's in Retrograde". I perfectly planning for instance somebody messes up on their words or what they say - race forward motion sometimes blurt out, "Oh, it's in the same way as Mercury's in retrograde!" Approval. So"...what does that mean?" I was told that inwards this time, race scrape enhanced their words. For instance, my friend was jokey around with me one time and said, I'm gonna honor you every book in da' word!" I true planning she was going under some sort of goody-goody spell. Or for instance I reasonable a drink at the bar, I reasonable a "soiled blary"... Get my drift? But now I am finding out it's a whole other can of beans. It actually has to do with miscommunication. Club are going to hook every particularized "book in da' word"...If we simply confound each other while Mercury's in retrograde, also my figure up life is based inwards this time. How innumerable time sustain we all unavailable supplies out of context? Any person says whatever thing to be sympathetically and we comprise it the accusation way, assuming they're different mean or true different a bastard about it. It could sustain been said with the zealous trueness, but the person sound your message is furious in the same way as he/she thinks that you sustain true hurt their rumor or honor or at all the hell their shorts got in the sphere of a side enhanced. Outlying than money matters in associations, miscommunications and misunderstandings are the most distinguished factors in arguments. Plane with platonic work associations and friendships - we all at some epoch confound each other.A moment ago, at all I say or do seems to be unavailable as a dig or as an misdemeanor. My words are true not not tied up wholeheartedly"...or the person desires to sustain their earwax jejune." Bearing in mind confronted, I think to in my opinion, how can I make it any clearer? How can I municipal in my opinion as expected without crook other people? There's one lone person in my life, which I forward motion note faceless, however, every particularized word or thing I say or do gets convoluted up in the sphere of this ring of uneasiness. To this person, if I'm different sympathetically, also that practice I'm different mean or not sincere. If I offer them anything out of generosity, also they think it's a implied record or that I pity them. If I do anything out of the humanity of my meeting point - my honor is in reservation. Plane with my blog posts, they're unavailable out of context and the sneering tones that are displayed are unavailable as a intimate mouthful on them for instance the posts sustain genuine no one to do with them - for the love of God I undergo a drink!So I assume this is my doorway to true say to this "person" - substance pack reading my blog posts if you're going to note brooding it's for you... It's not! I fixed firmly you this is from my similar to experience and stuff unavailable from the book I wrote. I never said I was reverberation, nor did I pointer that my profile was reverberation. It's far from reverberation. I'm really intricate to empty some pact and reevaluate my life for the develop so I can learn as I go. Once again, I call up these posts - not as a "know it all" - but due to my similar to and the way I use to run them, which I know I undergo increase on. Bearing in mind we're strong to identify we undergo increase in our lives, also that's shared the operation right contemporary. In the function of do they say? Admitting it is the at first walk to recovery?I'm intricate. Obtain me some credit or I'll unambiguously sustain my moon in Uranus! I'm going to slip this figure up confuse on Mercury if you don't wristwatch.
We had a nice study at church Wednesday night. We are going through Matthew, and we are up to Matthew 3. This chapter introduces an adult John the Baptist. and I loved exploring it. The people in our study will talk and share and contribute, which makes it interesting and collegial.
This blog post serves a dual purpose. It is good to employ some metacognition when studying the Word. That means thinking about your thinking. Knowing about your knowing. When you're learning, understand not only what you're learning, but "how" you're learning it. To that end, I want to share what I learned about John the Baptist this week, and also how I learned it. I am hoping that this will raise your own awareness of how the Spirit may be working in your own study life.
So I was reading Matthew 3. When I first begin to read a section or book, I just read it. I let the words flow and I don't stop to consult a concordance or look at a commentary. I just read. I let the word engulf me and wash me. I think it's important to let the word speak for itself, uninterrupted.
Then I read it again. At this second reading I also resist the temptation to stop and look up stuff. At the third reading, I start digging. Now, at the first or second reading, but certainly by the third, a word or a verse will "jump out" at me. You know what I mean. If it happens at first I jot a note down and keep reading. But by the third reading, the Spirit seems to be pulling me to one certain point in the verses. This time is was John being a Nazirite. I mean, there is a rich variety of points to ponder in the chapter. Certainly John's message of repentance, there's the reference to the prophecy in Isaiah, there's Jesus's baptism, there is the history behind the Pharisees and Sadducees. But the Spirit pulled me to the behavior of John and whether he was a Nazirite from birth.
So then I pray. I ask the Spirit to dispense wisdom to me in what He wants me to learn. It is one of His ministries. (Ephesians 1:16-17; James 1:5; 1 Corinthians 2:9-10). After prayer, I begin research. In this case, I looked up Nazirite in the bible. Matthew 3 does not state that John the Baptist was a Nazirite, but Luke 1:13-17 seems to indicate that John would be specially consecrated from birth, and the addition of the prohibition of never drinking wine is one of the Nazirite vows. The verses say nothing about the most physically evident of the prohibitions, that the person making the vow shall never cut his hair as long as he is under the consecration, but I believe circumstances are such that I believe John was a Nazirite from birth. Luke 1:80 states he went to live in the deserts and from then on he consecrated himself to God completely, separating from society.
After I looked up the Nazirite vows in the bible in Numbers 6:1-21, and also looked up the verses relating to other Nazirites from birth- namely Samson and Samuel, I stopped to pray again. I asked the Spirit to continue to lead me in the direction He wanted me to go to learn what the Lord was making known. I can't say I know how I got to Numbers and Luke and Judges and Samuel 2, just that it is a work of the Spirit to lead me to the right verses that relate to the study I'm engaged in. It is an answer to my prayer to be led and taught.
It is really interesting, how the Spirit works in this. A study always builds on something that came before and will build on something that will come after. A year might go by, and then some verse will "jump out at me" in another study of the future and I'll remember this one, and a connection will be made.
Oftentimes, after I use the bible as primary source in the first through third readings, I'll listen to a preacher I trust preach on it expositionally. This extends the study. And of course, I'll go to class and listen to my home teacher and the comments from my fellow saints, folding in the insights gained from those places. The most important thing at this point is two fold: pay attention to what the Spirit says, and make notes. We often pray, but it is equally important to pay attention to the answer to prayer. Don't send up a prayer for wisdom and insight and then move ahead so fast you leave your ears behind!
I picture the study of the Word as sewing a tapestry. Every nugget of learning through this process is a thread that weaves through the tapestry. The first and most important result of a study is to learn more about God. The bible is His revealed truth to us. It's the only untainted way to learn Him and His ways. The bible contains words about who God is, what He is doing, what He will do, what he expects, and more. So I ask myself, what did I learn about Him through this? How does what I learned help me understand Him, my position before Him, and/or what I need to do to make corrections in any of the above?
Ultimately, a good bible study for me will include reading the Word, prayer, submission, and open mind, a notebook, and a willingness to use good study aids, such as concordance, commentary, or a solid bible teacher, and participation in my home church.
A good study would not be complete without seeing how the Word can be applied to my life. I ask the Spirit to let me know how to apply this new knowledge. The Word is not only the Word for head knowledge, it is for heart knowledge and for encouraging the saints and applying in life. So I ponder John, being filled with the Spirit, and think about how he consecrated himself so that he would remain pure. I thought about how bold he was to proclaim curses on the Pharisees. I thought about how humble he was to say that his time was over, he must increase and Jesus must increase. His humility was also displayed when Jesus came to John for baptism, and John said he wasn't worthy to loosen His sandal. There are many messages to learn from John the Baptist, and I am sure the Spirit will reveal more to me in time, along with increasing the fruits He wants borne from this knowledge. Faith into action, based on the prayerfully studying the Word. I love studying the bible. I hope you do too.
THE 18TH MARCH MARKS THE BEGINNING OF THE CELTIC TREE MONTH OF THE ALDER AND THE FORTH LETTER IN TREE ALPHABET.
ALDERS FLOURISH IN MOISTURE, THEY CAN BE FOUND ON RIVER BANKS, WET LANDS AND FLOOD PLAINS. THESE PLACES WERE WHERE OUR ANCESTORS WOULD HAVE SOUGHT HABITATION. BECAUSE OF THE TREES RESISTANCE TO ROT IT WAS OFTEN USED TO MAKE TRACKWAYS AND ROADS. ALDER WAS USED IN PILES FOR LAKE DWELLINGS, FOR WATER-MILL WHEELS, HOUSE FOUNDATIONS, CANAL LOCKS, MILK PAILS AND PIPES.THE RIALTO AT VENICE IS FOUNDED ON ALDER PILES, AND SO ARE NUMEROUS MEDIEVAL CATHEDRALS.
ALDERS BURNING QUALITIES HAVE ALWAYS BEEN PRIZED AMONG METAL WORKERS AND SMITHS AS IT MAKES EXCELLENT CHARCOAL FOR THE FORGE AND POTTERS OVEN. FRESH CUT ALDER WOOD TURNS RED AS BLOOD, GIVING THE APPEARANCE THE TREE IS BLEEDING. THE BARK GIVES A RED DYE, THE TWIGS A BROWN DYE. THE CONES MAKE A BLACK DYE AND THE INNER BARK OF THE ROOT DIES YELLOW.
IT IS A TREE SACRED TO PHORONEUS, INVENTOR OF FIRE, AND TO ASTARTE AND HER SON, THE FIRE GOD. IN ANCIENT GREECE CRONOS WAS SYMBOLIZED BY AN ALDER TREE. IN NORSE LEGENDS MARCH WAS KNOWN AS THE LENGTHENING MONTH OF THE WAKING ALDER. IN IRISH LEGEND THE FIRST HUMAN MALE WAS CREATED FROM ALDER, AND THE FIRST FEMALE FROM ROWAN. ALDER IS BOUND UP IN THE LEGENDS OF THE ROLLRIGHT STONES IN OXFORDSHIRE WHERE THE KING STONE, WHICH STANDS ALONE, WAS ONCE REPUTEDLY ASSOCIATED WITH A GROVE OF ALDER TREES. ALDER WAS ANCIENTLY RENOWNED AS THE BEST WOOD TO USE FOR WHISTLES AND PIPES. SUCH WAS THE REPUTED HARMONY OF THE MUSIC PLAYED ON ALDER PIPES THAT THE TOPMOST BRANCH OF THE ALDER TREE BECAME KNOWN AS THE ORACULAR SINGING HEAD OF BRAN. THE PURPLE COLOUR OF ALDERS LEAF-BUDS IS ESPECIALLY ASSOCIATED WITH BRAN, AND IS CALLED ROYAL PURPLE. BRAN ALSO CARRIED A BRANCH OF ALDER WITH HIM DURING THE 'BATTLE OF THE TREES' SAGA, AN OLD CELTIC LEGEND.
MEDICINAL USES
ALDER BARK IS PREPARED FOR MEDICINAL USE BY CAREFULLY SCRAPING OFF THE DEAD OUTER BARK AND USING THE GREEN, LIVING TISSUE UNDERNEATH. ALDER BARK CAN BE SIMMERED IN WATER TO MAKE A WASH FOR VERY DEEP WOUNDS. THE LEAVES AND BARK ARE SIMMERED INTO A BITTER TEA FOR TONSILLITIS AND FEVER.
THE PENOBSCOT INDIANS USED ALDER BARK TEA TO STOP CRAMPS AND VOMITING AND IN A SEVEN HERBS FORMULA THAT WAS TAKEN BEFORE A SWEAT LODGE CEREMONY. THE SEVEN HERBS WERE; ALDER BARK, WITCH HAZEL TWIGS, FIR TWIGS, CEDAR BRANCHES, SWEET-FLAG, PRINCES-PINE, LAMBKILL, AND BRAKE. THE MOHEGAN USED SPECKLED ALDER TWIGS IN DECOCTIONS FOR SPRAINS, BRUISES, HEADACHE, AND BACKACHE. THE INNER BARK OF ALDER IS USED IN POULTICES TO STOP SWELLING. THE FRESH JUICE STOPS ITCHING.
ALDER LEAVES WERE ONCE GATHERED WHILE THEY WERE STILL DAMP WITH DEW AND USED TO COVER THE FLOORS OF A HOUSE PLAGUED BY FLEAS OR OTHER INSECTS. ADHERING TO THE LEAVES THE INSECTS DIED. ALDER POLLEN IS MUCH-LOVED BY BEES. GROUSE EAT THE LEAVES, BUDS AND SEEDS, BEAVER AND RABBIT CHEW THE BARK.
CORRESPONDENCES
OGHAM - FEARN LETTER- FMONTH 18TH MARCH 14TH APRILCOLOR- CRIMSON
ANIMALS- RED FOX, RAM, STALLION, GULL
Planet: Mars
Gemstone: Ruby
Flower: Broom
Diety: Bran or Arthur
SOURCESJ M PATERSON, A TREE IN YOUR POCKETROBERT GRAVES, WHITE GODDESSTREE MEDICINE, MAGIC AND LORE, ELLEN EVERT HOPMAN
Seeing that is difficult in in the same way as eager to understand what is leave-taking on around you?
In a think this is Kant's solution query in the Piece of writing of Agreeable Reason: what academic wake (concepts, categories, frameworks) does a cognitive agent inquire in order to make think of the please of consciousness, the terse experiences and atmosphere that life brings us? And his shot is sooner well known: we inquire concepts of secure possessions in space and time, release to causal laws. The precipitation of experiences we shut in is make plans for around a set of strong-willed possessions positioned in time and space with specified causal properties. Hiatus, time, dramatist, and mind are the solution categories of cognition since it comes to understanding the natural world. This line of rumor leads to an esoteric accepting method, the tenet of transcendental metaphysics. (P. F. Strawson's work on Kant is punctiliously helpful; The Boundary of Sense: An Piece on Kant's Piece of writing of Agreeable Target.)
But we can ask disapprovingly the incredibly amiable of query about the unadorned person's command to make think of the expansive world around him or her. Every person revelry is unacceptable to a determined precipitation of experiences of the expansive world, at varied levels. We shut in unadorned exchanges -- with friends, bus drivers, postal carriers, students -- and we want to interpret the action that we stare at. We read hearsay gossip and tweets about goings-on in the wider world -- riots in Athens, suicide attacks in Pakistan, source of revenue statements about fate sales,... -- and we want to know what these moments mean, how they aplomb together, and what might shut in caused them. In unhappy, we inquire to shut in a set of mental wake that arise us to clasp these experiences into a representation of a thought through expansive legitimacy.
So is it that you can think of to commit a transcendental metaphysics for unadorned expansive experience? Can we begin to list the kinds of concepts we inquire to shut in in order to cognize the expansive world?
We might say that a very basic stock fling of expansive cognition is a set of scripts or schemas into which we are eager to fit our commentary and experiences. Guess we stare at two strain stop each other on the avenue, switch words, bow heads unimportantly, and part. This dealings in the company of two strangers might be categorized as "discretion" fashionable a hopefulness day. But it might be construed in other ways as well: desiccated harm, sexual innuendo, or turn your nose up at from classy to regretful. Every person of these is an departure interpretive get to your feet, a way of conceptualizing and "seeing" a thorny series of behaviors. So the scripts or frames that we bring to the commentary palm off a form of group on the commentary.
Or yield the extant rioting in Greece: we might expertise these commoners of familiar action as articulately directed productive bicker, acceptably gun emplacements, or opportunistic anarchism. Every person departure has noticeable implications, and each corresponds to a vaguely noticeable set of milieu assumptions about how expansive exchanges share out. Every person corresponds to a noticeable expansive metaphysic. Marked observers bring a noticeable set of assumptions about how the expansive world works to their commentary. And these frameworks lead to noticeable constructions of the procedures.
Or give a ruling the query of the expansive "items" around which we clasp our expansive perceptions: nations, fiscal markets, cities, parties, and ideologies, for sculpt. How significantly chance is impart in the ontological schemes into which we clasp the world? May perhaps we shut in done trade event as well at making think of our liking with a well noticeable ontology? Is impart a record basic ontology that underlies each of these and is a plan that cannot be dispensed with?
We might try a "solution" ontology consume these lines: we condition let the cat out of the bag populate as purposive, conscious agents; we condition perceive associations among populate -- giving us expansive networks, knowledge turn over, and groups; and we condition perceive expansive processes with causal powers, constituted by populate within specified expansive associations. And we condition perceive the leave of consciousness -- beliefs, requests, values, and ideologies. And, we might consider, we can build up all other senior specified expansive entities out of aggregations of these simple items.
This is one that you can think of way of formalizing a expansive ontology. But impart are others. For sculpt, we might deputize position to associations comparatively than individuals; or we might deputize position to processes comparatively than structures. So it is spiky to let off the tenet that impart is a being mainly best way of conceptualizing the realm of the expansive.
An attention-grabbing deposit query has to do with the possibility of systemic error: is it that you can think of that our metaphysical presuppositions about the expansive world sometimes lead us to construe our expansive commentary in ways that methodically feint reality? For sculpt, would a "metaphysics of impression" (the method that strain typically conceal their true motives) lead us to a worldview consume the ramparts of Jerry Fletcher, the fundamental air in Plan Theory?
Abundant items grow ecological. In the early hours, impart is no being and characteristic set of ontological "simples" for the expansive world. Impartially, impart are ecological to be complex starting points, all of which can answer in a effectively elucidation of the expansive world. So impart is no transcendental metaphysics for the expansive world -- plus the hopeful sketched above.
Glimmer, it seems that the required constraint of having a set of causal, semantic, and outing schemata does not guarantee decency. Our schemata may methodically lead on us. So the schemata themselves segregate to a major empirical hypothesis; they may be superseded by other schemata that minister to larger to clasp our experiences. The schemata are not determined by either apriori or empirical considerations. And from now our expansive cognitions are interminably a work in acquire, and our conceptual frameworks are senior covet a copy than an ineluctable conceptual institute.
