5/21/2017 One Step Behind The Seraphim movie online in english with english subtitles in FULLHDRead Now![]() Saint Seraphim Cathedral. Orthodox Christians were deeply saddened to hear of the falling asleep in the Lord on Sunday, August 28, 2011, at 2:00 amCreate DIY centerpieces, favors, flowers and more with our step-by-step tutorials. Make your wedding beautiful AND affordable with Weddingbee Projects. Welcome to These Stone Walls “There is no crueler tyranny than that which is perpetrated under the shield of law and in the name of justice.” Charles-Louis de. The American bald eagle symbolizes freedom and strength. It is holding 13 arrows in one claw and an olive branch with 13 leaves in the other symbolizing Congress. Incompetent Female Rent-a-Cop Gets Her Ass Beat, White Knights Step In at Best Gore. Incredibly Graphic Video, Image and Movie Galleries of Blood. Armed with a licence to kill, Secret Agent James Bond sets out on his first mission as 007 and must defeat a weapons dealer in a high stakes game of poker at Casino. 12 Things I Wish I’d Known First Visit to an Orthodox Church. What’s all this commotion? During the early part of the service the church may seem to be in a. Mer- Ka- Ba means the spirit/body surrounded by counter- rotating fields of light, (wheels within wheels), spirals of energy as in DNA, which transports spirit/body from one dimension to another. Merkabah/Merkavah Mysticism (or Chariot mysticism) is a school of early Jewish mysticism, c. BCE- 1. 00. 0 BCE, centered on visions such as those found in the Book of Ezekiel chapter 1, or in the hekhalot (. The main corpus of the Merkabah literature was composed in Israel in the period 2. CE, although later references to the Chariot tradition can also be found in the literature of the Chassidei Ashkenaz in the Middle Ages. A major text in this tradition is the Maaseh Merkabah (Works of the Chariot). In Ancient Alien Theory the Chariot is a UFO. The team dug up an intact set of objects that they interpret as religious symbols - traditional ones from Africa, but mixed with what they believe to be a Biblical image: a representation of Ezekiel's Wheel. The danger of understanding these passages as literal descriptions of God's image likely accounts for the opposition among Torah scholars towards learning this topic without the proper initiation. ![]() A Canoness of the Adepta Sororitas. The Adepta Sororitas, also known as the Sisters of Battle, are an elite sisterhood of warriors raised from infancy to adore the. Jews customarily read the Biblical passages concerning the Merkaba in their synagogues every year on the holiday of Shavuot. The earliest evidence suggests that merkabah homiletics did not give rise to ascent experiences - as one rabbinic sage states: . Discussions concerning the merkabah were limited to only the most worthy sages, and admonitory legends are preserved about the dangers of overzealous speculation concerning the merkabah. The sages Rabbi Yochanan Ben Zakkai (d. CE) and later, Rabbi Akiva (d. Rabbi Akiva and his contemporary Rabbi Ishmael ben Elisha are most often the protagonists of later merkabah ascent literature. A small number of texts unearthed at Qumran indicate that the Dead Sea community also engaged in merkabah speculation. Recently uncovered Jewish mystical texts also evidence a deep affinity with the rabbinic merkabah homilies. Recently, considerable scholarly attention has been paid to the use of merkabah themes in early Jewish- Christian circles. The highest heaven contains seven palaces (hekhalot), and in the innermost palace resides a supreme divine image (God's Glory or an angelic image) seated on a throne, surrounded by awesome hosts who sing God's praise. By inference, contemporary historians of Jewish mysticism usually date this development to the third century CE. Again, there is a significant dispute amongst historians over whether these ascent and unitive themes were the result of some . These angels are called the . The faces are that of a man, a lion, an ox (later changed to a child or cherub) and an eagle. Since there are four angels and each has four faces, there are a total of 1. Each Chayot angel also has four wings. With the remaining two wings, each angel covered its own body. These wheel angels, which are described as . The angel with the face of the man is always on the east side and looks up at the . These angels appear like flashes of fire continuously ascending and decending. In the hierarchy of these angels, . The movement of all the angels of the chariot are controlled by the . Ofannim, which means ways, are the ways these archetypes combine to create actual entities that exist in the world. For instance, in the basic elements of the world, the lion represents fire, the ox earth, the eagle wind, and the man water. In another example, the four Chayot represent spring, summer, winter and fall. These four types of weather are the archetypal forms. The Ofannim would be the combination of weather that exists on a particular day, which may be a winter- like day within the summer or a summer like day within the winter or whatever. However, when one looks at the way that earth, wind, fire and water (for instance) which all oppose each other are able to work together and coexist in complete harmony in the world, this shows that there is really a higher power (God) telling these elements how to act. A person should strive to be like a Merkaba, that is to say, he should realize all the different qualities, talents and inclinations he has (his angels). While throughout the era of merkabah mysticism the problem of creation was not of paramount importance, the treatise Sefer Yetzirah (. Read more Mer- Ka- Ba Meditation. In modern esoteric teachings, it is taught that the Mer. Ka. Ba is an interdimensional vehicle consisting of two equally sized, interlocked tetrahedra of light with a common center, where one tetrahedron points up and the other down. This point symmetric form is called a stella octangula or stellated octahedron which can also be obtained by extending the faces of a regular octahedron until they intersect again. By imagining two superimposed . Once activated, this 'saucer' shaped field is capable of carrying ones consciousness directly to higher dimensions. The further breaths are for shifting the consciousness from 3rd to 4th dimension and finally the last three breaths is for re- creating the rotating Merkabah within and around the body. The last breath is not taught. Once each day, enter into this meditation, until the time comes when you are a conscious breather, remembering with each breath your intimate connection with God. If you cannot do this, you must at least open to this love. This is the most important instruction of all. If you cannot visualize it, sense or feel it surrounding you. Remember, lightly touch your fingers, and do not allow your fingers to touch each other or any. Keep your palms facing up. Breath. through your nostrils only, except at certain places which will be described. Simply put, breath from your. Do this in one movement, not three parts. The. exhale is completed either by holding the chest firm and relaxing the stomach, slowly releasing the air, or. The most important aspect is that this breathing must. Begin by using seven seconds in and seven seconds out, but as you get familiar with this. The following instructions for a complete Yogic Breath are from . Perhaps this description will be helpful. Then fill the middle part of the lungs, pushing out the lower. Then fill the higher portion of the lungs, protruding the upper chest, thus lifting. This, however, is not the correct idea. The inhalation is continuous. Avoid a jerky series of inhalations, and strive to. Practice will soon overcome the tendency to divide the inhalation into. You will be able to complete the inhalation. When the air is entirely exhaled, relax the chest and abdomen. A little. practice will render this part of the exercise easy, and the movement once acquired will be afterward. Exhale quite slowly. Yogic manner. When the air is out of the lungs, without forcing, relax. HOLD the breath. When you feel pressure to breathe again, after about five. MIND: Be aware of the flat equilateral triangle at the top of the female tetrahedron located in the. In a flash, and with a pulse like energy. It gets smaller as it goes down and pushes. Earth. The Mind exercise is performed along with the. BODY movements. Now bring. Also, this looking up motion should not be. You will feel a tingling feeling between your eyes in the area of your third eye . You can now look. You should feel an electrical sensation move down. The MIND and BODY must coordinate the above mental exercis e with the eye movements. The. eyes look down from their up position at the same time the mind sees the triangular horizontal plane of the. This combined exercise will clean. Specifically, it will. The next five breaths are a repeat of the first breath with the following mudra. Second breath mudra: Thumb and second finger together. Third breath mudra: Thumb and third finger together. Fourth breath mudra: Thumb and little finger together. Fifth breath mudra: Thumb and first finger together (same as first breath). Sixth breath mudra: Thumb and second finger together (same as second breath). The first part, the first six breaths, the balancing of the polarities, and the cleansing of your electrical. You are now ready for the next part, the next seven breaths. You do not need to visualize the star tetrahedron at this. Only the tube that runs through the star, from the apex of the male tetrahedron above your head to. This extends one. The diameter of YOUR tube will be the. YOUR thumb and forefinger touching. There is another refinement here that can be used after you have perfected this meditation. The instant you begin the seventh inhale. This movement is almost instantaneous. The point where these two light beams. In. this teaching however, we will only be shown what is necessary , that which will take you from third to. In this case you will direct the two beams of prana to meet at your navel, or. The moment the two beams of prana meet. It all happens in an instant. As you continue to take the inhale of. There is no holding of. The flow of prana from the two poles will not stop or change in any way when you. It will be a continuous flow that will not stop for a long as you breath in this. By the time of the full exhale, the prana. When your lungs are empty naturally, immediately begin the. If you put your longest finger in the center of your navel. YOU. This sphere of prana cannot grow larger. The visual appearance is that the sphere grows BRIGHTER. The sphere ignites into a sun, a brilliant blinding ball of white light. You are now ready for the. In one. second, combined with the breath talked about below, the sphere expands quickly out to the sphere of. Leonardo, out at your finger tips of your extended arms. Your body is now completely enclosed within a. You have returned to the ancient form of spherical breathing. However. at this point, this sphere is not stable. You MUST breath three more times to keep the sphere stable. As. you feel the sphere begin to bulge, all within the first second of this exhale, let all of your air out rapidly. At the end of the thirteenth breath you have stabilized the large. The entire large sphere. Seraphim Orthodox Cathedral - In memory of Vladyka Dmitri. Orthodox Christians were deeply saddened to hear of the falling asleep in the Lord on Sunday, August 2. The Archbishop was eighty- seven years old. Ordained in 1. 95. His Eminence was born Robert R. Royster on November 2, 1. Baptist family in the town of Teague, Texas. He often credited his mother for providing him and his sister with a strong, initial faith in Christ. After discovering Orthodoxy as teens they asked their mother for a blessing to convert, whereupon she asked one basic yet predictive question: . Having received their desired blessing, and after a period of inquiry and study, brother and sister were received together as Orthodox Christians at Holy Trinity Greek Orthodox Church in Dallas, Texas in 1. It was at that point that the two received the names of Dmitri and Dimitra. Dmitri was drafted into the US Army in 1. Japanese and linguistics in Ann Arbor, Michigan and the Military Intelligence Service Language School in Fort Snelling, Minnesota. Following this he served as a Japanese interpreter at the rank of Second Lieutenant on the staff of General Douglas Mac. Arthur. After his military service Dmitri completed his education, receiving a Bachelor's Degree from the (now) University of North Texas in Denton, just outside of Dallas, and a Master's Degree in Spanish in 1. Southern Methodist University. He completed two years of post graduate studies at Tulane University in New Orleans whereupon he returned to his home in Dallas. In 1. 95. 4, as a subdeacon with the Ukrainian Orthodox Church under Constantinople, Dmitri worked with the Mexican Orthodox Community of Our Lady of San Juan de Los Lagos, at which time he began translations of Orthodox liturgical services into Spanish. In April of 1. 95. Subdeacon Dmitri, his sister Dimitra and their priest, Fr. Rangel sought permission of the local hierarch, Bishop Bogdan, to establish an English language Orthodox mission in Dallas, the future St. Dmitri was ordained to the diaconate and priesthood that same year and assigned as rector of St. In 1. 95. 8 permission was sought and given to bring both Fr. Dmitri and the parish into the Russian Metropolia, predecessor to the Orthodox Church in America. During his pastorate Fr. Dmitri served as an instructor of Spanish at Southern Methodist University. He functioned in this capacity for a number of years. Dmitri also taught at Tulane University in New Orleans for a brief period during his tenure as student. During the early years of St. Dmitri continued his missionary activities among the Mexican Americans but was intent on developing the new community placed in his care. As a direct result of his desire that people from all walks of life hear the message of Orthodox Christianity, the Cathedral remains to this day, a multi- ethic parish, consisting of both cradle Orthodox and converts. While working outside the Church and tending to priestly responsibilities, Fr. Dmitri found time to print his own original articles in a weekly Church bulletin. In the 1. 95. 0's and 6. Orthodox theological works in English were scarce, particularly on a popular level of reading. Dmitri saw a need and sought to address it. Later, his curriculum for catechumens used at St. Seraphim's would be published by the Department of Christian Education of the Orthodox Church in America, with the title: Orthodox Christian Teaching. The Dallas community grew steadily; Fr. Dmitri had a unique gift for relating to all people. Both young and old looked to him as a loving father. Vladimir's Orthodox Seminary in New York while concurrently teaching Spanish at Fordham University. He studied with people like Fr. Alexander Schmemann, Fr. John Meyendorff, and Professor Serge Verhovskoy. Dmitri was elected to the episcopate. On June 2. 2 of that year he was consecrated Bishop of Berkeley, California as an auxiliary to Archbishop John (Shahovskoy) of San Francisco. The consecration of Bishop Dmitri is regarded by some historians as the first consecration of a convert to the episcopate in America (though Ignatius (Nichols) was consecrated in 1. Church). In 1. 97. Bishop Dmitri was given the title, Bishop of Washington, auxiliary to Metropolitan Ireney. He would later recall the helpful training he received as an auxiliary under both Archbishop John and Metropolitan Ireney, particularly the many periods of instruction in Church Slavonic. On October 1. 9, 1. Bishop Dmitri was elected Bishop of Hartford and New England. In 1. 97. 2 the Holy Synod of Bishops brought Mexico under the auspices of the Orthodox Church in America, which had received its autocephaly (the right to govern itself) in 1. Moscow Patriarchate. Given his knowledge of and fondness for Mexican culture and the Spanish language, Bishop Dmitri took on additional responsibilities from the Holy Synod as Exarch of Mexico. He was as much beloved by the Mexican people as by those in his own Diocese. In 1. 97. 7 at the 5th All American Council convened in Montreal, Bishop Dmitri received a majority of popular votes in an election for a new Metropolitan of the Orthodox Church in America. For the sake of continuity - - a cradle Orthodox occupying the Primatial See was more in keeping with the contemporary challenges of a young territorial Church - - the Holy Synod chose instead The Right Reverend Theodosius (Lazor), Bishop of Alaska who became an advocate and supporter of missionary work in the southern United States. In 1. 97. 8 the Synod of Bishops took an important step by creating the Diocese of Dallas and the South. His Eminence became its first ruling hierarch, taking St. Seraphim Church as his Episcopal See. Christ the Saviour Church in Miami, Florida, a prominent Orthodox community in the South, became the second Cathedral of the newly formed Diocese. The Archpriest George Gladky, a veteran missionary and rector of Christ the Saviour, was named Chancellor. He and Bishop Dmitri worked admirably with others to establish Churches and teach Orthodoxy in a region of America where Orthodox Christianity was relatively unknown. The first Diocesan Assembly of the South was convened in Miami, August 2. In 1. 99. 3 the Holy Synod elevated Bishop Dmitri to the rank of Archbishop. During his tenure as hierarch the Archbishop chaired various departments of the Orthodox Church in America, and was instrumental, early on, in speaking with representatives of the Evangelical Orthodox Church seeking entrance into canonical Orthodoxy. On September 4, 2. Metropolitan Herman, the Holy Synod named Archbishop Dmitri as the locum tenens. Archbishop Seraphim (Storheim) assisted him as administrator. In November of 2. Archbishop Dmitri's role as OCA locum tenens ended with the election of Bishop Jonah (Paffhausen) of Fort Worth as Metropolitan. On March 2. 2, 2. Archbishop requested retirement from active duty as a Diocesan Bishop effective March 3. Under his leadership the Diocese of the South grew from approximately twelve communities to over seventy at the present time and remains one of the most vibrant Dioceses in the OCA. During the past two years the Archbishop has lived quietly at his home, writing, making occasional visits to Diocesan communities, and maintaining a quiet involvement with the life of St. He was blessed in his last days to have many parishioners who visited and cared for him at home twenty- four hours a day as well as medical professionals who came to his bedside to treat and evaluate his condition. The community in turn received a great blessing from the love and courage with which the Archbishop welcomed them and approached his illness. He remained courteous, hospitable and dignified throughout, even attending Church when his strength allowed. These unexpected visits to the Cathedral by the Archbishop were sources of joy and inspiration to the faithful. For his former Diocese and the Orthodox Church in America, His Eminence leaves behind a progressive vision of evangelism and ecclesial life, a solid foundation upon which to develop future communities and schools. He leaves the faithful the experience of having had a compassionate father whose enthusiasm was contagious, inspiring many to look profoundly at their own vocations in the Church. Archbishop Dmitri's greatest joys as well as sorrows were connected to his episcopal ministry. The establishment of new missions, the ordinations of men to the priesthood or diaconate, and the reception of others into Orthodoxy were continual sources of delight. In addition he patiently dealt with clergy and laymen during his tenure who needed correction. In fact, it would be difficult to recall an instance where he strongly reprimanded anyone, at least publicly. Private, gentle advice when needed was more . Again, this was never the Archbishop's way. It was not in his character to remind people bluntly of their responsibilities. The Archbishop chose to lead by example rather than by decree. Ultimately and personally this became a source of his extraordinary influence and popularity. Accordingly he lived in a modest manner and was generous to a fault, not only giving beyond the tithe to his Cathedral, but donating to seminaries, charities, diocesan missions, and persons in need. As stated, Archbishop Dmitri's episcopacy was strongly characterized by a single- minded devotion to the person and work of Jesus Christ. His publications are testimony to this dedication. They include commentaries on: The Sermon on the Mount, The Parables of Christ, The Miracles of Christ, St. Paul's Epistles to the Romans and to the Hebrews, The Epistle of St. James, and the Gospel of St. His works also include the aforementioned Introduction to Orthodox Christian Teaching, as well as A Layman's Handbook on The Doctrine of Christ. Some of these have been translated into other languages, enthusiastically received as instructional tools by the faithful abroad.
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