text:
Research Output per year
Personal profile
Academic Biography
Sophie Nicholls is a novelist and poet and a University Teaching Fellow - Learning and Teaching at Teesside University. She joined Teesside in January 2014 and set up the MA Creative Writing (Distance Learning) in 2015.
Sophie received her First Class MA Hons in English Language from the University of Edinburgh and her DPhil from the University of Sussex. Her doctoral thesis was funded by the AHRC and developed a model for using writing in education, personal and professional development and health care contexts.
Sophie's novel, The Dress, was an Amazon Top 10 bestseller in 2011-12, has sold over 170,000 copies to date and has been translated into six languages. A new bestselling edition of The Dress was published in paperback and e-book by Twenty7 Books (Bonnier Zaffre) in July 2016. Her second novel, Miss Mary's Book of Dreams (Bonnier Zaffre), was published in March 2017.
Sophie's poems have been published widely in poetry journals and magazines and her poetry collection Refugee (2011), partly inspired by her work with the organisation Freedom from Torture, is published by Salt.
Summary of Research Interests
Sophie's research interests are in fiction, poetry, life writing, the links between creative writing and wellbeing and creative writing pedagogies.
Before rejoining academia, Sophie worked as Learning Consultant for Reuters Group where she lead transformational change projects and designed and implemented new learning technologies and online learning programmes for staff and clients. Sophie has an active interest in digital and hybrid pedagogies, learning spaces, wellbeing and the intersections of integrative psychodynamic and learning theories.
Along with Megan Hayes, Sophie is the founder of Creative Writing Lab, a research network for creative writing and wellbeing.
PhD and Research Opportunities
Sophie welcomes enquiries and research proposals from prospective students working in any of the above areas.
Recent completions:
Megan C Hayes. Wording the Self: A Positive Psychological Approach to Creative Writing as "Becoming More." (2018)
Patience Ezinwoke. Iwaha: A novel of the transatlantic slave trade. (2018)
Current PhD students:
Jessica Wortley. Writing Nature: Ways in which writing in response to nature might be beneficial to us as writers and as selves.
Victoria Bailey. Petal: A novel exploring realisations, perceptions and conceptualisations of single motherhood, exemplified over four generations of a maternal line.
Eve Darwood. My Own Terms: Ways in which prose and poetry can be employed to explore my own experience of living with Multiple Sclerosis.
Bryan Nyary. Dreaming in the Mother Tongue: Re-visitation and Experience Reinterpretation in Memoir.
Martin Smith. Videogame development as immersive storytelling: New narrative dynamics and models of practice in videogame screenwriting and script development.
Russell Pollard. The Taste of Sweat and Sand: An exploration of military trauma through poetry and performance.
External Roles and Professional Activities
External Examiner, BA Creative Writing, Birkbeck, University of London.
Learning and Teaching Interests and Activities
Sophie co-lead the University's Grand Challenge theme: Learning for the 21st Century during 2017-18. She currently chairs the University Working Group for Online Learning and Teaching. She is a Senior Fellow of the Higher Education Academy.
Fingerprint Dive into the research topics where Sophie Nicholls is active. These topic labels come from the works of this person. Together they form a unique fingerprint.
- 1 Similar Profiles
Recent external collaboration on country level. Dive into details by clicking on the dots.
Research Output
Writer-researcher-facilitator: An integrative model for creative writers working in wellbeing contexts and beyondHayes, M. & Nicholls, S., 29 Nov 2019, (Accepted/In press) In : Writing in Practice: The Journal of Creative Writing Research. 6
Research output: Contribution to journal › Article
On Walking and Thinking: Two Walks Across the PageNicholls, S. & Trofimova, E., 15 Oct 2018, In : M/C - A Journal of Media and Culture.
Research output: Contribution to journal › Article
Miss Mary's Book of DreamsNicholls, S., 28 Mar 2017, Twenty7 Books. 320 p.
Research output: Book/Report › Book


text:
The Shrieking Siren's Deed
From LSWiki
Standard Information
Bupu, the runtlings' link to the outside world, needs to present the deed to the Shrieking Siren before the Losthaven Administration. She needs you to locate this deed and bring it to her.
Estimated Mental Difficulty Rating: Four Estimated Physical Difficulty Rating: Five Estimated Danger Rating: Three
This quest was created by Tharkas.
Spoiler warning: information below includes details, such as solutions to puzzles or quest procedures, that you may prefer to discover on your own.
From LH Square
- 5s, 3e, eu, s, ei, d, all south
- kill everything (guards may slam the door in your face when you try to enter.. kill them)
- "pry column with <some sort of slashing weapon – not wooden>"
- go all north (same deal with door), kill everything in sight
- when everything in the north throne room is dead, unlock chest with key
- most of the time a ghost named Baaron will appear and try to kill you
- The Baaron is strengthened by necromantic attacks, and can destruct wielded weapons! If you do not have spells or unarmed attacks that can harm him, try wearing fetishes, phylacteries, lightning amulets and/or electrum circlets.
- get all from chest
- 2s, u, w, ne
- give deed to Bupu
End of spoiler information.

subset: commoncrawl


text:
Explore the beauty of Indonesia on November 2nd at the Indonesian Festival! The Indonesian Festival is a weekend festival of Indonesian food, culture, music, and fashion, promoting travel to Indonesia by showcasing the best that Indonesia has to offer to Greater Houston-Sugar Land and The Woodland communities.
At the Indonesian Festival (hosted by the Indonesian American Chamber of Commerce - Southern Central US), guests will witness interactive teachings that span various topics. Teachings will touch on the West Javanese musical instrument made of bamboo tubes called Angklung, a form of clothing drawing and painting famously known as Batik, and many more topics of interest.
In the marketplace, guests can immerse themselves in ethnic arts, crafts, apparel, and accessories, and will have the opportunity to meet various designers, retailers, and industrialists. The night market festival offers more than 30 booths. Participants can indulge in Indonesian dishes while enjoying the diverse and vibrant entertainment on stage. A delightful children's corner will also be provided.
The goal of the Indonesian Festival is to increase presence, promote trade and nurture partnerships with public and Indonesian Diaspora through entertainment and learning about Indonesian cultural diversity.
Indonesian Festival will be held at Sugar Land Town Square. Sugar Land Town Square offers uptown amenities in an urban-style setting. Featuring an inviting array of dynamic shopping and dining destinations, a world-class hotel and conference center, prime office space, luxury condos, and exciting community events, Sugar Land Town Square is the premier backdrop for vibrant living, playing and exploring.
Experience the many facets of Indonesian culture at the Indonesian Festival! General admission is $8. Tickets are on sale now at www.indonesianfestival.com.
While we provide plenty of on-site entertainment at Chartwell Court Apartments in Houston, Texas, we believe that having fun within your larger community is equally as important. Do just that during this event on Saturday!
Event Time/Date:
Saturday, November 2, 2019—12:00 PM
Event Venue Location:
Sugar Land Town Square
2700 Town Center Boulevard North
Sugar Land, Texas 77479


text:
Read Spiritual-form.pdf text version
Catholic Studies at Southern College --
Spiritual Formation
It is called by different names (Spiritual Formation, Spiritual Direction, Spiritual Disciplines, etc.), but it is nothing more than the Spiritual Exercises devised by Ignatius Loyola. These have been used for over 460 years to train Jesuit priests, bringing them into subservience to Catholic superiors. This study is divided into two sections (penetration and sources); and, by the time you have completed it, you will have a new understanding of the phase of apostasy which Satan is trying to bring in from the fallen churches. But if we awake to the danger, there is yet time to warn others and work, to make sure it does not surface in your area.
"As I left that initial session, I sensed that the Lord was inviting me to embark on a spiritual pilgrimage that would change my life. When I arrived home, I read the article by Connolly [a Jesuit priest] that Barry had given to me. The opening statement seemed to be a prophetic word about the spiritual journey that lay ahead."--Derek J. Morris, Spiritual Formation in Ministry, pp. 11-12. - SECTION ONE PENETRATION
As such, it parallels the "spiritual exercises" which form the basis of training for every novitiate Jesuit priest. Without Ignatius Loyola's "spiritual exercises," his organization would quickly have fallen apart. But, by employing those mind control methods, he was able to transform young men into robots; each one obeying the priest assigned to him. Morris quotes Forster Freeman's 1986 monograph, "Readiness for Ministry through Spiritual Direction," as part of the solution to deepening one's personal Christian experience. Everyone wants to do that! But Freeman does not go to God's Word to find that direction. His method is reliance on a "spiritual formation team."
"Freeman concluded by recommending that `each Protestant seminary administration . . should obtain the services of a trained spiritual formation team.' "--Derek Morris, "Spiritual Formation in Ministry," p. 2.
"Seminaries" are pastoral training schools. The idea is for each one to have "spiritual formation teams" to work over each student. Their task is to mold his thinking into the ideal pattern. What is the ideal? It is what certain men in charge think it should be. Morris continues on with his quotation from Freeman:
" `Experiential courses in spiritual disciplines should be offered as well as personal direction with students.' "--Spiritual Formation, p. 2.
Derek J. Morris, D.Min., is professor of Homiletics and Pastoral Theology at Southern College of Seventh-day Adventists, in Collegedale, Tennessee. "Homiletics" concerns the preparation and delivery of sermons. At the college, students are not only taught what should be in their sermons, but also how to convince church members to accept what they are told. "Pastoral theology" deals with how the forthcoming young preachers should handle problems in the church, such as members who adhere to historic beliefs. Awhile back, Morris decided to write down part of what he teaches the future leaders of our church. Entitled "Spiritual Formation in Ministry," it is a twelve-page summary of how to use meditative imaginings and submission to the guidance of priests and others trained outside our church-- as a means of religious attainment.
As originally conceived by Ignatius Loyola, each student, preparing for Jesuit ministry, must maintain an ongoing program of rigorous daily exercises in meditation, visualization, silence, and reading of prescribed books. That was the "spiritual discipline" or "spiritual exercises" part of his daily regime. Then there were the spiritual formation overseers. Each student in training had a spiritual adviser which he must confess to, discuss all his thoughts with, and implicitly obey. The result was a thoroughgoing "spiritual formation"! A youth with no specific purpose in life was molded into a machine which the black pope (the name Catholics give to the head of the Jesuit society) could use to carry out any objective. He was
trained to be "a rod in the hand of his superior." He was "to have no will of his own." The rest is history. What the Jesuits accomplished in penetrating schools, churches, and governments; corrupting society in general; arranging for assassinations and mass murders of Jews and Christians; and commercial enslavement of blacks-- has been discussed in other writings. Throughout this study, keep in mind that Derek Morris' objective is the restructuring of the thinking of the theology student or pastor. His concern here is not with church members. Morris knows full well that if he can successfully instill his type of "spiritual formation" in the religious leaders--the church members sitting in the pews will soon receive a similar formation. In his paper, Morris goes on to explain that each theology student or pastor should obtain this new "formation" by relying on another's mind to guide him as he structures it. It is in this way, he explains, that the one striving to deepen his experience can come to know God:
"My working definition of `spiritual direction' is `help given by one Christian to another which enables the person to pay attention to God's personal communication with him or her, to respond to this personally communicating God, to grow in intimacy with this God, and to live out the consequences of the relationship.' This spiritual direction can be offered in an incarnational setting, fleshed out in the life of the spiritual friend, or in an interpersonal setting, where mutual guidance and accountability is shared between two or more people."--Spiritual Formation, p. 3.
"Here again we see an incarnational model of spiritual direction, with an emphasis upon the offering of spiritual guidance and direction through modeling and example."--Spiritual Formation, p. 4.
Morris expresses great confidence in the spiritual power which can be attained by imitating someone else. According to him, our "spiritual directions" tend to be confused until we have another human being to copy.
"The most numerous allusions to the concept of spiritual direction in the New Testament are found in the writings of Paul. He expresses the responsibility for ongoing spiritual guidance and direction in terms of spiritual fatherhood."--Spiritual Formation, p. 5.
Notice that "ongoing spiritual guidance and direction" is acquired only as we look to someone around us to provide that guidance and direction.
"Paul addresses the believers in Corinth as their spiritual father; they are his `dear children.' This suggests an ongoing relationship and responsibility. In harmony with the example of Jesus as a spiritual guide, Paul saw modeling as an important means of offering spiritual direction. He urges the believers to imitate him; to follow his example. This counsel is repeated to other Christian communities."--Spiritual Formation, p. 5.
Morris explains to his students that the best way to approach God is through another man. That, of course, is a Catholic concept. But we need not be surprised, for we find, not only Roman Catholic teachings in Morris' paper, but also quotations from Catholic authors. What does he mean by "incarnational setting"? Reading in some of the books Morris recommends, we learn that this is a slogan for an experience, which summarized, means this: having Christ come to dwell within you as you submit your plans and activities to the review and guidance of your personal spiritual director--who is nothing more than a fellow frail human being. Morris goes on to explain that the theology student and pastor should use "modeling" to advance spiritually. This is done by copying the mode, manners, and presentation of another. Each pastor, in turn, is to "model" a pattern which the church members should imitate. Each one is to receive spiritual growth from his earthly mentor, and then pass it on to yet others.
Referring to 1 Timothy 1:2, Morris says Paul "is implying his spiritual fatherhood." (Ibid.) Repeatedly, Morris explains that we come to Christ through others. We grow in Christian experience by following the advice and example of frail humans. Then, having attained to some degree, we then become "spiritual fathers" to still others. This was the Jesuitical pattern: Interlock men together, while being careful to place the leading ones under still others, who were higher up the organizational ladder. In this way, there is no rebellion, for there is little thinking. There is just obedience. Each one is a staff in the hand of another. This is the Jesuit way of providing a pax Romana. How can there be questioning or independent thinking in a church that is dead?
"Paul encourages Timothy to continue to move forward in his spiritual journey . . Paul also encourages Timothy to offer spiritual guidance and direction to others."--Spiritual Formation, p. 6.
Having thus introduced his topic, Morris now takes the theology student at Southern College into the inner sanctum of his own tortured experience: He explains the source of his insights regarding "spiritual formation" and "spiritual direction," so that the naive college student will think it good to go to the same sources for further guidance:
"From our brief study of the New Testament record, we discover the importance of spiritual guid-
Spiritual Formation
ance and direction as a means of nurturing ongoing spiritual formation in ministry. The focus of this spiritual direction is both through modeling and also through spiritual counsel and instruction. It is given in person and also by letter. And there are examples both of one-way spiritual direction and also of mutual guidance and encouragement. "For much of the Christian era the practice of spiritual direction was confined to Catholicism, particularly monasticism and the Society of Jesus. In recent years there has been a revival of interest in spiritual direction as a resource for personal spiritual formation among both Catholics and Protestants. "A leading Protestant advocate of spiritual direction is Tilden Edwards, director of the Shalem Institute for Spiritual Formation in Washington, D.C. As I began my own prayerful search for a spiritual friend, I came across the significant work by Tilden Edwards, Spiritual Friend: Reclaiming the Gift of Spiritual Direction. I strongly recommend this book as a valuable resource. There, for the first time, I caught a glimpse of the real value of spiritual direction as a means of nurturing spiritual life."--Spiritual Formation, pp. 6-7. Christian Spirituality at the General Theological Seminary (Episcopal) in New York."--Spiritual Formation, p. 7.
By this time, you see that Derek Morris is not teaching New Testament Christianity! Far from it; he may refer to Paul and Timothy, but he is teaching a Roman Catholic brand of Christianity. This is, indeed, an unfortunate situation. Morris may be a very fine man and very well intentioned. But, because of his beliefs and teaching objectives, he is not qualified to teach our future pastors and church administrators. Unless the library removes it, you will find the "Journal of Spiritual Formation" on the magazine racks of the Southern College Library, for the students to read. It is published by one of the organizations mentioned above by Morris (Institute of Formative Spirituality, Dusquesne University, Pittsburgh, Pennsylvania). For your information, Dusquesne University is a Roman Catholic institution. Another interesting magazine on the racks for the students to read is the Catholic Biblical Quarterly, published by the Catholic Biblical Association of America, an organizational front for Catholic University of America, a Jesuit school in Washington, D.C. Morris continues:
"I called Shalem and shared with Dr. Gerald May that I was a pastor, interested in the process of spiritual direction. His response was very positive. He offered to send me a list of several individuals in my state who had completed or who were presently enrolled in the Spiritual Guidance Program. He suggested that I select a spiritual friend that I could easily relate to, and that I seek the guidance of the Holy Spirit in the process."--Spiritual Formation, pp. 7-8.
By this point, Derek Morris is leading his students into the deep things of Satan. Step by step he is directing gullible students at Southern College directly into practices which, he admits, were originated by monks and Jesuits! And he also tells them where they can go to obtain further training in "spiritual direction."
"In the final chapter of this book, Edwards refers to a spiritual direction training program at the Shalem Institute for Spiritual Formation in Washington, D.C."--Spiritual Formation, p. 7.
Later in this report, we will give you a remarkable glimpse into what is in that book by Tilden Edwards. Morris appends a footnote to the above paragraph, giving names and addresses, where your son or daughter, attending Southern College, can write to enroll. He says that, of the five training centers listed below, only the last one is not Roman Catholic!
"The Shalem Institute for Spiritual Formation began its experiment with long-term group spiritual direction in the fall of 1973. Its spiritual direction training program commenced in the fall of 1978. Another such program began at the same time at Wainwright House in Rye, New York, under the Guild for Spiritual Direction. The two most intensive Roman Catholic training programs offering graduate degrees in spiritual direction are run by the Jesuits of Weston, MA, and by the Dusquesne Institute of Formative Spirituality in Pittsburgh, PA. The only non-Roman Catholic graduate program in spiritual direction is offered by the Center for
Incredible! This is an Adventist college religion teacher, with a Bachelor of Arts degree, from Columbia Union College, and Master of Divinity and Doctor of Ministry degrees, from Andrews University (1987); and, with a wealth of spiritual treasure in the Bible and Spirit of Prophecy books on his shelves,--he goes to the fallen Protestants in the hope of finding "spiritual direction"! And what is he told to do? The instruction given is that, in order to adhere to the Catholic methods, he must find a graduate of the Jesuitical "Spiritual Guidance Program," sit under his shadow, and learn from him how to be a Christian! Unfortunately, Morris is listed as having taken both LAB I and LAB II, both of which contain several hours of training in neurolinguistic program-
ming. That instruction has probably made it easier for devils to harass Morris into delving into subjects he should not subject himself to. The last five pages of this twelve-page monograph by Derek Morris describes his own experience in trying to find a spiritual father which he could talk to and spiritually lean upon. You can read it for yourself, if you wish. (The entire twelve-page study is available from us on a donation basis.) The experience that got him deeply involved in "spiritual directions" occurred while Morris was living in Pennsylvania. He obtained a list of graduates from which he could select a spiritual father:
"Included with the correspondence I received from Dr. May was a list of nine graduates or participants in Shalem's Spiritual Guidance Program."-- Spiritual Formation, p. 8.
"Barry also shared with me an article by William J. Connolly, entitled "Noticing Key Interior Facts in the Early Stages of Spiritual Direction."--Spiritual Formation, p. 11.
Discussing his experience in adapting to the process of making a fellow human being his spiritual guide, Morris repeatedly found that he was fearful to take this jump--and place his spiritual life in the hands of another. But he relates that he was encouraged to do so, after reading a certain book which predicted that such fears would come to mind.
"I was experiencing a high level of resistance [from inside]. I was to learn later that such resistance is common, not only in the context of developing a relationship with a spiritual friend, but also in the context of developing one's relationship with God. In their book, The Practice of Spiritual Direction, Barry and Connolly spend an entire chapter exploring this common response of resistance."-- Spiritual Formation, p. 8.
There is that code word again: "spiritual direction." Earlier in his twelve-page paper, Morris told us that it originated in the monasteries and Jesuit training centers of Europe. The footnote reference for this item is "William J. Connolly, "Noticing Key Interior Facts in the Early Stages of Spiritual Direction," Review for Religious 35 (1976):112-121."--Spiritual Formation, p. 11. Checking that out, we learn that William J. Connolly is a Jesuit priest, the co-author of Practice of Spiritual Direction mentioned earlier. No wonder the Spirit of God pled with Derek Morris not to make a "spiritual directions" graduate-- his spiritual guide! Barry Young had been taught Jesuitical methods, and immediately began passing them on to Morris. In this guru-disciple arrangement the "spiritual father" acts as a conscience for his "directee." Most of them are pastors, teachers, or local church leaders of some kind. While we all sleep, the Jesuits are busy at work. How many of our pastors and teachers are in training under such agents?
"Barry Young generally meets with directees on a monthly basis. It is interesting to note that approximately 70 percent of his directees are involved in some form of ministry."--Spiritual Formation, p. 11.
"Barry and Connolly" are none other than Roman Catholic priests! Furthermore, they are members of the Jesuit order, who have spent years training others to let "spiritual fathers" do their thinking for them. In their book, The Practice of Spiritual Direction, Barry and Connolly direct the reader to Ignatius Loyola's "spiritual exercises" as the means, along with consulting father guides, to achieving one's personal spiritual Utopia. Later in this report, we will provide you with insights into the remarkable teachings of that unusual book. What was it which produced such intense anxiety within Derek Morris, that he repeatedly avoided going to see his forthcoming spiritual father? It was the Holy Spirit! Yet Morris was so wrapped up in the Catholic and Protestant books he had been immersing himself in--that he could not recognize the warning voice of God's Spirit. Having read enough to convince himself he could safely entrust his soul to a non-Adventist mentor, Morris went to see his new spiritual guide, Barry Young. And what did Barry do?
Derek Morris has been trained in this Jesuitical spiritual directionism, and he wants the young future ministers, who are attending Southern College, to find their own spiritual father. It is clear from reading Derek Morris' own experience with a spiritual father, that it includes a confessional experience. This is understandable, for the entire concept was developed, according to Morris, in monasteries and Jesuit studies. Should we not expect that monstrosity of Catholicism, the confessional, to be part of submitting to one of their "spiritual fathers"? Morris concludes his twelve-page paper with these significant words:
"As I left that initial session, I sensed that the Lord was inviting me to embark on a spiritual pilgrimage that would change my life. When I arrived home, I read the article by [the Jesuit priest] Connolly that Barry had given to me. The opening statement seemed to be a prophetic word about the
Continued on the next tract
More WAYMARKS - from -- HCR 77, BOX 38A - BEERSHEBA SPRINGS, TN 37305 USA
Catholic Studies at Southern College --
Spiritual Formation
Continued from the preceding tract in this series
spiritual journey that lay ahead: " `Christian life is reception of and response to God's initiatives. It is participation in a dialogue, not only of words but also of lives, that has been begun by God. This dialogue shifts ground and situation, and tends to change the lives of the men and women who engage in it.' "In the years that followed I discovered experientially what Roy Oswald had concluded from his research of 102 Seminary graduates some years before: Crossing the boundary from Seminary to Parish [going from the college into the ministry] is never easy. And the need for personal spiritual formation is ongoing. But the process of spiritual direction is a tremendous resource. He notes that `those who had the good fortune of finding a spiritual father/ mother/friend as they began in the parish found the going somewhat easier.' "--Spiritual Formation, pp. 11-12.
Notice carefully what the closing words of Morris' paper focuses on: The young theology student, having learned about "spiritual formation," should get a "spiritual direction" graduate to be his spiritual guide--as soon as he arrives in the parish! In Adventist terminology, that means as soon as he is called into the ministry. This is what Morris is teaching his students! Yet the only spiritual guides he can recommend to them are graduates of one of those six Catholic, Jesuit, or Episcopal training centers! --It is clear that each Southern College student is taught the deeper things of Jesuitical faith and practice; and, as soon as he is called to pastor a local church, he is instructed to locate a Protestantor Catholic-trained person to be his spiritual guide. Derek Morris believes in this Jesuitical system enough that he openly teaches it, not only to his students but also visiting Protestant luminaries. A number of years ago, Adventist college Bible teachers founded an "Evangelical Theological Society," where they could discuss current theological speculations of modern mainline churches. In recent years, they have tried to attract ministers and theologians of other denomations to attend. The March 12-13, 1993, gathering, held at Southern College, was entitled "Theology for Ministry," and was attended by a variety of Protestant church
leaders and theologians. It had a wide-ranging roster of speakers. I will list some of them, so you can see how Ecumenical our church is becoming: Millard Erickson (Southwestern Baptist Theological Seminary, Fort Worth, TX); John C. Thomas (Church of God School of Theology, Cleveland, TN); Maurice Robinson (Southeastern Baptist Theological Seminary, Wake Forest, NC); Kirk Kilpatrick (Mid-American Baptist Theological Seminary, Memphis, TN); Darwin Glassford (Montreat-Anderson College, Montreat, NC); David Dockery (Southern Baptist Theological Seminary, Louisville, KY); Norman Geisler (Southern Evangelical Seminary, Charlotte, NC); and more. Hoping to be accepted by them, our intellectuals are trying hard to be "like the other churches." Sixteen of the speakers were non-Adventist theologians, pastors, and church leaders; and about six were Adventists (from Southern College and Andrews). A large number of the lectures were given during the holy Sabbath hours (March 13). One of those slated to speak was Derek Morris. His topic, "Spiritual Formation," was one which could be appreciated by men from a variety of Jesuit-infiltrated denominations. Only a sudden, severe snowstorm prevented him from giving it.
I want you to realize the seriousness of what we are discussing here. Men, whose lives are dedicated to proclaiming false religious concepts, are teaching our future leaders. You will recall that, in his twelve-page paper, Derek Morris especially recommended two books. Since I now have a copy of both before me as I write, I am utterly shocked at what Morris has chosen as his guide books. We cannot know how many others are working with him in bringing these errors into our schools. By providing you with a glimpse of what is in them, you will be able to see (1) the intellectual origins of the "spiritual directions" movement, but (2) see how important it is that such books be taken from our colleges, and the men recom-
mending and teaching from them not be teaching or pastoring in our denomination.
"This exchange, together with the more popular Eastern impact in the West through transcendental meditation, Hatha Yoga, the martial arts, and through many available courses on Eastern religions in universities, has aided a recent rediscovery of Christian apophatic mystical tradition, which has been subordinate to the other two `schools' in most Roman Catholic and Protestant practice for centuries."--Tilden Edwards, Spiritual Friend, pp. 1819.
The first book is the one which Derek Morris said changed his life for the better: Tilden Edwards, Spiritual Friend: Reclaiming the Gift of Spiritual Direction. Paulist Press, NY. 1980. 264 pages, paperback. Regarding the extreme importance of this book in reshaping his own life, Morris said this:
"As I began my own prayerful search for a spiritual friend, I came across the significant work by Tilden Edwards, Spiritual Friend: Reclaiming the Gift of Spiritual Direction. I strongly recommend this book as a valuable resource. There, for the first time, I caught a glimpse of the real value of spiritual direction as a means of nurturing spiritual life."--Spiritual Formation, p. 7.
To this, is mixed in modern secular learning:
"Mixed with these three polarizing historic strands in the Church today is the whole stream of learned secularization."--Spiritual Friend, p. 19.
Zen, which Edwards clearly favors, by means of a meditative trance, we can obtain enlightenment from any object or any source:
"[In the work of the "spirit"] We are dealing with an uncontrollable mystery. We cannot domesticate it through a neat system of guidance and progress. The Spirit is too free and subtle for that. It resists every label and cage. If the Spirit is willing and our spirit (unbeknownst to us) is ready, as an old Zen saying has it, we can look at a stone and be enlightened. Anything and everything can be our spiritual teacher."--Spiritual Friend, p. 91.
Tilden Edwards is director of the Shalem Institute for Spiritual Formation in Washington, D.C. Derek Morris claims that it was through a reading of this book that he first got into the "spiritual direction/spiritual formation" movement. Edwards is an Episcopal priest, and the book was published by Paulist Press, a well-known liberal church publishing house. The stated objective of Edwards' book, as indicated by its title, is to encourage each person to seek out someone else to be his spiritual guide. Regarding this book, Derek Morris tells his students (your sons and daughters attending that college):
"There, for the first time, I caught a glimpse of the real value of spiritual direction as a means of nurturing spiritual life."--Spiritual Formation, p. 7.
Edwards teaches Hindu Nirvana, although describing it in different terms:
"The apophatic more emphatically relativizes any affirmation to the `Cloud of Unknowing," where sense, concept, and self-image are suspended, and the Holy is free as it wills to manifest as it is, rather than as we might project it."--Spiritual Friend, p. 18.
On subsequent pages, Edwards refers to this "Cloud of Unknowing" several times. Everything is spiritualized away, even obedience to God's Word:
"The often tragic side of our Western theological/ philosophical inheritance is seen where it forces choices that need never be made. If this is right, then that must be wrong. The truth, perhaps, often is more subtle (a constant discovery of the apophatic path). What is surface conflict, jagged peaks of icebergs facing off with each other, beneath may be joined when we have eyes to see. They appear in glorious/inglorious profusion, yet in whatever form, they grow from the same eternal Source always present."--Spiritual Friend, p. 25.
Here is a sampling of what Morris learned in this book, which he says has so wonderfully changed his life: Edwards explains that the spiritual ideal is a combination of all the mystical arts of ancient and modern world religions:
"This mystical stream ["Eastern Orthodox spirituality"] is the Western bridge to Far Eastern spirituality (and to that of Sufi Moslems and some Hasidic Jews in the West as well). The Zen warning not to confuse the pointing finger (the kataphatic form) for the moon to which it points is a saying that a Christian mystic easily understands. It is no accident that the most active frontier between Christian and Eastern religions today is between contemplative Christian monks and their Eastern equivalents. Some forms of Eastern meditation informally have been incorporated or adapted into the practice of many Christian monks and increasingly by other Christians.
The picture is that, on the surface apparent right and wrong, good and evil may confront us; but underneath--everyone is one. These men offer us the opportunity to luxuriate on the tree of good and evil. Edwards: The better light comes from the East:
"One modern contemplative, Abbot Thomas Keating, once told me that he believes this is why many people turn to Eastern gurus now. They come
Spiritual Formation
with two questions, `What do I do?' and `How am I doing?' Eastern gurus are much more habituated to deal with such long-term questions of spiritual guidance."--Spiritual Friend, p. 28. "The calendar of saints gives opportunity for a range of heroes to be held before us as signs of grace and `ways in' to the Holy."--Spiritual Friend, p. 97.
But the adoration of saints also helps a person come to Christ:
Edwards tells us that "holistic" medicine is changing medical science and modern psychology, because the eastern religions are superior:
"It is interesting to note that many of these recent challenges have been influenced by Eastern religions and cultures. Those who have studied Buddhism, for example, find a situation where psychological and spiritual development were not cut off from each other. Psychology, as once was true in the West, is seen as a way of understanding the mind so that it can be prepared for enlightenment, or as we might say in the West, for deeper conversion into the image of God."--Spiritual Friend, p. 30.
According to Edwards, it is not trying to obey God's laws which counts, but practicing mental inactivity. Not using the will is the way of holiness:
"If the experiences are of God, as John of the Cross sees it, then they will do their work in us without our having to do anything. If they are not of God, then we don't want to pay attention anyway. In either case, just attentively seeing and letting be, letting go, is enough. Such a view echoes Far Eastern apophatic religious traditions' approaches to such phenomena as well, as seen perhaps most extremely in Zen Buddhist practice."--Spiritual Friend, p. 143.
Edwards then spends several pages explaining how the West and its religions ought to return to the East and its mysticism. However, later in the book, he also notes that a return to the Mother Church is also needed. Edwards says that it is well that the Protestant denominations are increasingly observing the traditions of Rome. As they do so, they are increasingly having true peace of heart:
"Catholic and Orthodox traditions include other forms of guidance that recently have had influence with many Protestants. Such forms include greater appreciation of the guidance of liturgical forms, the Church calendar of seasons and saints, private confession (the rite of reconciliation), retreats, silent meditation, and spiritual direction. These forms have grown in influence with Protestants especially in the years since the Second Vatican Council, as their old corruptions have been purged and as Protestants began to see that they perhaps had thrown out a lot of valuable gems at the Reformation."-- Spiritual Friend, p. 92. "Many Protestants now sense the unnecessary limitation of their own forms, and seek to recover some of those lost at the Reformation. Both groups now often look with awe at the mystical depths preserved in Eastern Orthodox traditions."--Spiritual Friend, p. 92.
On pages 152-153, Edwards recommends the practices which Ignatius Loyola taught in his writings. On pages 156-157, Edwards teaches "journal keeping." This is not a diary! It is a day-by-day letting your hand be moved by an unseen power as it writes randomly across the page.
"Christian experience points to trusting not primarily in our own isolated prowess, or in the ultimacy of these blind or hostile forces, but in a collaborative flow of the `Powers of Light' in and around us. "Journal-keeping, in helping us be in touch with this flow, can include any form of writing: poetry, prose, dialogue, picture. These can be spontaneous or focused . . They can deal with thoughts, feelings, intuitions, and dreams, the past, present, and future. "The more casual our writing, the better. If it is too `heavy,' too full of expected `good' insight [i.e., too moralistic], ego easily becomes attached. No longer is something flowing freely through us, but we are `trying' to do something, trying to make something happen. There is an extreme form of avoiding this tendency in a Zen Buddhist writing practice, where no pronoun is allowed to be used (e.g., `hand moves across page,' not `my hand writes in my journal')."--Spiritual Friend, p. 157.
Edwards explains that it is the church ceremonies which can bring us closest to God:
"It [corporate worship] . . allows us to sink into a different quality of consciousness that can feed our awareness of transforming connectedness with the Real. The words and acts of liturgies serve these ends, reincorporating worshipers into the gist of the Christian experience of God. Such worship, especially in the form of Eucharist, is particularly central to the guidance of Catholic, Anglican, Lutheran, and Orthodox traditions, and is important to all Christian traditions."--Spiritual Friend, p. 95.
But, according to Edwards, we will find the desired release into the Infinite One if we submit our bodies and minds more directly to practices of the eastern religions:
" `By openness to Buddhism, to Hinduism, and to these great Asian traditions, we stand a wonderful chance of learning more about the potentiality of our own traditions, because they have gone, from the natural point of view, so much deeper into this than we have. The combination of the natural techniques and the graces of the other things that have
been manifested in Asia and the Christian liberty of the gospel should bring us all at last to that full and transcendent liberty which is beyond mere cultural difference and mere externals--and more this or that.' "--Spiritual Friend, p. 165.
Yet this is the book which Derek Morris says has changed his life.
"It is such an innocent, intuitively discerning mind that helps make the Eastern guru and the Desert Abba `master.' It is such a mind that he or she seeks to cultivate in the disciple. There may be great compatibility here with the intimate mind Jesus sought in his disciples, and Paul described as being `in the mind of Christ.' "--Spiritual Friend, p. 169.
The above paragraph was quoted from a Catholic writer, Thomas Merton, by Edwards as the reason why Christians should closely investigate and indulge in Eastern mysticism and practices. Edwards relates how he has been helped by using "various Yogic practices of breathing and bodily postures" (pp. 165-166). He then explains that a key factor in success occurs when you permit another human to guide your mind:
"Cultivation of this awareness is basic in the preparation of a spiritual director, a guru, in many Eastern traditions. It is in fact still the ideal in Eastern Orthodox Christian practice."--Spiritual Friend, p. 166.
To Edwards it is all the same: being in Christ or being in a yoga trance.
He tells how the mind-controlling-mind technique is supposed to help you. Your "director" will be guided to speak the right words to you:
"In such moments, words come through the director that are not predetermined. They just come spontaneously, guided subconsciously by the basic motive of desiring the transcendent loving Presence to flow through the other."--Spiritual Friend, p. 167.
Then there is the second book which Derek Morris highly recommended: William A. Barry, S.J., and William J. Connolly, S.J. The Practice of Spiritual Direction. Harper and Row, 1982, 212 pages, paperback. In his twelve-page monograph, Morris made this comment about the book:
"Almost three weeks passed from the time I received the correspondence from Dr. May until I made the initial contact with Barry and Louise Young. I was experiencing a high level of resistance. [The Holy Spirit was warning him not to make Barry his spiritual father.] I was to learn later that such resistance is common, not only in the context of developing a relationship with a spiritual friend, but also in the context of developing one's relationship with God. In their book, The Practice of Spiritual Direction, Barry and Connolly spend an entire chapter exploring this common response of resistance."--Morris, Spiritual Formation in Ministry, p. 8.
Edwards then explains that it is necessary to meditate--and he explains the yogic method of meditation. It all may seem quite ridiculous, yet this is what instructors in "spiritual directions" teach their students:
"Meditation: Practice thirty to sixty minutes a day letting your mind be `cleansed' in some such way as I suggested earlier under `cleansing.' Lightly noticing thoughts and images and letting them go by without `identifying' with them can free you for a more open quality of awareness. You can begin noticing the space between your thoughts as very free, alive, and in touch with reality more directly than the words and images that come to describe it."-- Spiritual Friend, p. 167.
The serpent said you would be as god, if you did as he directed. Edwards goes on to explain how this meditation will place you on a higher plane of being. Yet notice there is never any mention of putting away sin and obeying the commandments of God. You can be an active pervert, sinning every day, yet be an excellent yoga meditator. Edwards spends this and the next page trying to describe the imaginings he feels as he sits crosslegged meditating on nothingness.
"You may begin to discern the difference between the `closed,' `interpreted' qualities of mind events, and the open or driven energy from which they come."--Spiritual Friend, p. 167.
This was another seminal book which helped remold the religious views of Derek Morris. You will recall that, on his first visit to Barry Young, his new spiritual father, he was given an article to read by the same Connolly which Morris highly valued. The "S.J." after each of the authors' names tells it all: Both are Jesuit priests. They fully admit this in the book, and favorably recommend Roman Catholic practices and Loyola's methods frequently in the volume. Here are the opening words in their book:
"During the last ten years spiritual direction has gained a surprising currency in Christian circles [surprising, since it is totally Roman Catholic]. Many more people, both Protestant and Roman Catholic, know about it. Many more are engaged in it, both as directors and directees, then was the case in previous decades. Moreover, where once the great maContinued on the next tract
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Spiritual Formation
Continued from the preceding tract in this series
jority of those who sought spiritual direction were Roman Catholic members of religious orders and seminarians [monks, nuns, and future priests], and the great majority of those who gave spiritual direction were Roman Catholic priests, today there is diversity; Protestants and Roman Catholics . . Training programs for spiritual directors and service centers for spiritual direction have been established in a number of places."--W.A. Barry, S.J., and W.J. Connolly, S.J., Practice of Spiritual Direction, p. vii.
Loma Linda University teaches in his meditative imagery retreats for Adventist ministers, while urging them to go back to their churches and teach those hypnotic concepts to their church members. You will recall, in one of our earlier tract studies on the penetration of hypnotism into our church, we found that Loveless urges his hearers to practice meditative trances and keep daily journals, in which they jot down their imaginings.
"In the history of spirituality, the Exercises of Ignatius would be seen as an example of the kataphatic way of prayer, the way that draws on images, concepts, and reason, as distinct from the apophatic way, which does not depend on images and concepts. Our use of the word `contemplative' will have more affinities with the kataphatic way of prayer."--Practice of Spiritual Direction, p. xi.
Barry and Connolly then explain the origins of their project. It was devised by Jesuits:
"This book has a history of its own. In 1970 the authors, with four other Jesuits, began discussing the possibility of starting a spirituality center in the Boston area. One of us had given retreats and spiritual direction for years and was at that time also engaged in doctoral studies in spiritual theology. The other had finished doctoral studies in clinical psychology and was teaching pastoral counseling and doing spiritual direction at Weston School of Theology. In 1971 we six Jesuits founded the Center for Religious Development in Cambridge, Massachusetts."--Practice of Spiritual Direction, pp. viii-ix.
They go on to say that it was founded to "provide spiritual direction to the people of God" and educate men and women to start training centers elsewhere. They also cite the source of their method, none other than Ignatius himself:
"We [the authors] are both members of the Society of Jesus and have, therefore, been strongly influenced by the spirituality of Ignatius of Loyola and his Spiritual Exercises."--Practice of Spiritual Direction, p. xi.
If you have read our earlier studies on Ignatius and the methods and history of the Jesuits, you know it is Loyola's Spiritual Exercises, along with the practice of submitting one's soul to the direction of a fellow human being, which transforms the young student priest into an automaton. He is to have no will of his own, but be "as a staff in the hand of his spiritual director." Just after the above statement, Barry and Connolly mention another key aspect of the Spiritual Exercises, one which William Loveless at
The key here is the use of imagery, imagination, if you will. Another word for it is daydreaming. "Oh," you might say, "what is wrong with that?" When you turn your mind loose to just wander, as thoughts and pictures form of themselves--and then believe the result will be spiritual impressions put there by the Spirit--you are going to get messages from the wrong spirit! Those of our readers who have read our detailed tract set on Ericksonian hypnosis (which, along with NLP is the basis of LAB 1, 2, 3, and 4) will quickly , recognize that we are here viewing the basis of the Ericksonian informal method of hypnotizing people. Classical hypnotism occurred when the controller waved something in front of the one about to be possessed, and told him softly he was going to sleep. Then, while in apparent sleeping hypnotic trance, the person was told what he should think and do at the time and after he came out of hypnosis. Sounds dangerous? It surely is. Read our Spirit of Prophecy compilations on the dangers of hypnosis and psychology. But Ericksonian hypnosis operates far more subtly. It is taught to men and women who have taken "professional training" as counselors, as well as to psychologists and psychiatrists. We warn you: Do not go to professionally trained counselors! This includes anyone who has a state certificate
or other qualified approval as a counselor. They were taught hypnotic techniques in order to receive that certification. To begin with, inquire whether they have any certificates showing they have received any specialized training in counseling. If they have, leave immediately! In the Ericksonian method, the hypnosis occurs during a casual conversation. One frequently used method, which has broken up homes and destroyed families is this: Instead of going to God with her problems, a person (typically a woman in her mid-30s) goes to a professional counselor. The counselor listens to her tell how she has felt depressed for several weeks. Then, after a few minutes, he or she leans forward and softly says, "Your problems may stem from your childhood. Someone may have abused you. Just for a minute, relax, shut your eyes, and let your mind go blank." Soon afterward, an overwhelming false memory will seemingly flash into the counselee's mind! It is remarkable both for its powerful vividness and the acknowledged fact that it had never before existed. From this satanic wizardry has come the false memory lawsuits which have plagued American courts for over a decade. It is but another device of the devil to spread woe and bring grief to innocent people. But the warning was given in 2 Kings 1. Do not go to the professionally trained servants of the god of Ekron to inquire as to the cause of your problems! Is there not a God in Israel? Has He not given you the Bible and Spirit of Prophecy? Do you pray to our High Priest in the heavenly Sanctuary? "Spiritual direction/spiritual formations" techniques also offer such psychological dangers to you. Barry and Connolly explain that these imagination sessions can be experienced through Catholic, Jesuit, or Eastern techniques; but that, in order to most effectively induce those dreamy thoughts and false memories--one must make contact with, and submit to, a trained "director."
"The kind of direction we espouse, however, is not tied to any particular kind of prayer or way. The only prerequisite for engaging in the type of direction we describe is that the person being directed have affective [emotional] experiences of God which he notices and which he can talk about with a director. Whether these experiences come through centering prayer, the rosary, Ignatian contemplation, dreams, Zen meditation, or any other method of prayer matters little. When a person has such experience, he has the `foodstuff ' for spiritual direction as we conceive it, no matter what its source. At the same time we gratefully acknowledge our Ignatian roots and wish to thank our Jesuit broth-
ers who have helped us to appropriate this spirituality."--Practice of Spiritual Direction, p. xi.
Milton Erickson, the one who developed Ericksonian hypnosis several decades ago (he died in the 1980s), said the only requisite to his method was that the person ideally should put his mind "in neutral." This is done by letting the mind wander in the presence of a trained counselor, or it can be done via self-hypnosis as one does while carrying out a senseless action, such as working with prayer beads. Another method (which also occurs during a rosary) is to mouth senseless words. Repeating the same words many times makes them meaningless to the mind. So Ericksonian self-hypnosis has been practiced by those saying their rosary for hundreds of years. Another variation is that recommended by Pentecostals, who affirm that an excellent way to receive the gift of tongues "from the spirit," is to repeatedly say a nonsense syllable ("bu-bu-bu," etc.) over and over again, until the spirit falls and takes control of your mouth. Sounds hideous. And it is. These are methods for letting demons take control of your mind. Be aware of them. Guard your loved ones. "In the above quotation, notice that the authors define "spirituality" as being able to effectively use Zen, beads, or whatever to induce their waking hypnotic trances. The authors, strict Jesuits, thus acknowledge that the various worldly religions attain similar results. Elsewhere in the book, the authors laud Ignatius Loyola for taking the road less traveled, and pioneering it for the rest of us. After noting that Loyola emphasized emotional feelings as a basis for Christian experience, they say:
"He was willing to choose untraveled roads because he knew that God would lead and sustain him along those roads . . "It is appropriate that our final example be Ignatius of Loyola. His Spiritual Exercises, based on the conviction that God can and wants to be met in dialogue, have for many generations exemplified the Christian tradition's acceptance of experience and encouragement of the dialogue with God. The Exercises have also expressed for us the conviction that talking about one's experience of that dialogue with a spiritual director can be helpful for the development of the dialogical relationship."-- Practice of Spiritual Direction, p. 27.
Man controlling man is the important ingredient. The Spirit of Prophecy tells us that, whenever one man controls another man's mind, Satan controls both minds! Therefore, it is to the devil's advantage to teach men these mind-control arts.
Spiritual Formation
But it is vital that the person be suggestible, and that he be led to stop worrying about putting away sin.
"Spiritual directors sometimes have to work long and patiently with people to help them reach the point of being able to forget themselves . . For instance, a man who concentrates on his failings and sins may be considered and consider himself an honest, self-knowledgeable man; yet he may never change his behavior."--Practice of Spiritual Direction, p. 49.
focus on sin, since all [that] such a focus can do is lead to self-absorption and continued fixation."-- Practice of Spiritual Direction, p. 87.
Throughout this book, Loyola is praised as the great master director. That is significant, since we recognize that, what these men call the "director" is actually a spiritist medium linking the hapless counselee with a devil.
"Once again the wisdom of Ignatius of Loyola as a director becomes apparent."--Practice of Spiritual Direction, p. 57. "Traditional Christian teaching on spiritual life has often spoken of movements of the spirits. In his Rules for the Discernment of Spirits, Ignatius of Loyola describes characteristic movements of the `good spirit' and the `evil spirit.' A major purpose of the `evil spirit' is to thwart the movement of the `good spirit' toward God."--Practice of Spiritual Direction, p. 81.
We have, in the above paragraph, a devilishly brilliant way to eliminate conscience and strivings to obey God's Word: Declare all such efforts to be selfishness, resulting in self-hypnosis! Instead, tell the people that dreamy thinking is the key to spirituality. In the same and next paragraph, the authors declare that efforts to eliminate sin only lead to "the self-image," which tends to separate the soul from God. For Barry and Connolly, it is wrong to plan to serve God and one's family, when one could instead yield the control of himself to a spiritual father. Using a married woman as an example, they tell us she will fail in achieving spirituality if--
". . [she] goes back to a more prosaic kind of prayer that consists in planning how she will serve God and her family better . . She is resisting . . The contemplative attitude can be particularly frightening in such circumstances because it seems to ask one to give up control."--Practice of Spiritual Direction, p. 89.
How convenient. Satan taught Loyola that anyone not directing the soul toward God was evil and should be converted or destroyed. Since Loyola was taught by impressions and church leaders that all Protestants fell into that class, they were to be eradicated. So Loyola's agents went throughout Europe, coercing rulers into slaying all Protestants in their realms. That is how the Protestants in Poland and France were eliminated. It is this chapter ("Development of Relationship and Resistance," pp. 80-100) which Derek Morris said especially helped him so much. The authors note that Ignatius taught that anything which keeps one person from submitting to another person is satanically inspired:
"Ignatius of Loyola speaks of `fallacious reasonings' as one of the movements of the evil spirit when his sole purpose, it seems, is to stall movement toward discipleship."--Practice of Spiritual Direction, p. 91.
According to the authors, the important thing is not the putting away of sin, but the telling of it to the controller.
"We also recall Ignatius of Loyola's experienced voice saying that `the enemy of our human nature . . earnestly desires that they (his wiles and seductions) be received secretly and kept secret,' and urging manifestation to a confessor or `spiritual person.' "--Practice of Spiritual Direction, p. 99.
Ignatius knew he was on the right track, because he saw an image of a snake in the air about him:
"He [the person entering this `contemplative life' may well, without thinking about it, concentrate for days or weeks on the new experience precisely because it is an attractive spiritual experience. In the Autobiography, Ignatius tells us that something like this happened to him. He often saw in the air before him a beautiful image that gave him great comfort. It seemed to him to have the form of a serpent with many things that shone like eyes, though they were not eyes. He found great pleasure and consolation in seeing this thing, and the more he saw it the more his consolation increased. When it disappeared he was saddened. "Immediately after the experience of God at the river Cardoner, while kneeling in front of a crucifix, he saw the image again. This time, however, he noticed `that the object did not have its usual beautiful color, and with a strong affirmation of his will he knew very clearly that it came from the demon.' "-- Practice of Spiritual Direction, p. 103.
In the place of true godliness, based on obedience by faith to the commandments of God, Loyola gave his followers "imaging." Imagination is the foundation of his Spiritual Exercises. Coupled with slavish obedience to an assigned superior, it transformed the young priest into a loyal animal, ever ready to do whatever he was assigned.
"Directees will need much help at the beginning to let God enter their lives in a real relationship if their images are undeveloped . . This is no time to
Cleverly done. The devil found he was able to use impressions and mystic images floating before
Loyola's eyes to guide him. If Ignatius was convicted that perhaps he should not try to kill so many Protestants, then, instead, a dark serpent would appear before him--and he would immediately banish the thought. What is the normative standard in morality? Not the Ten Commandments for Barry and Connolly; they tell us it is impressions and feelings. That is how we should decide whether an idea is right or wrong:
"Here we see one of the criteria that people use to decide whether an experience is of God: They compare it to another experience that they are sure is of God. Then, if they see that in some respect the two conflict, they decide which experience to accept. Many people have a touchstone experience of God. Any other experience that seems to run counter to that touchstone they look upon with suspicion."-- Practice of Spiritual Direction, pp. 103-104.
church members do also! Surely we must be nearing the end of time. After spending several pages on this theme, the authors add that there is one authority higher than one's impressions; it is the authority of the church (p. 115), which is the command of ecclesiastical superiors and the counsel of "spiritual directors." In the chapter, entitled "Becoming a Spiritual Director," we are told that priests and ministers are the ones most often selected for this task (p. 121), and that they are only successful as spiritual guides when they themselves are being directed by yet other humans (pp. 124-125). The plan is to tie everyone together in one great web of dependency on frail people. It is not God's Word which is to be the authority, but church leaders and spiritual directors. Thus we see that this entire program has but one objective. You can call it "spiritual formation" or "spiritual direction," yet it is nothing more than taking Ignatius Loyola's "spiritual exercises" outside the Jesuit order--and subduing church members everywhere with them. And this is but a fulfillment of Ignatius' own command:
"In his Constitutions, Ingnatius of Loyola says of those Jesuits in studies: `After they have had experience of the Spiritual Exercises in their ownselves, they should acquire experience in giving them to others.' "--Practice of Spiritual Direction, p. 208.
What a way to test the rightness or wrongness of a thought or action! Not "to the law and to the testimony," but however you feel about it. The above is a landmark statement, revealing the spiritual phoniness of this whole system. There is no doubt that our denomination, its leaders, and workers, need your prayers! And the
A copy of Derek Morris' twelve-page study, "Spiritual Formation in Ministry," is available on a donation basis. Ask for it by name, when you write.
Ignatius must have had the golden snake staring fondly at him as he wrote those words.
THE DANGERS OF HYPNOTISM IN THESE LAST DAYS [RS9] A Spirit of Prophecy compilation on this important topic. BEWARE OF PSYCHOLOGY AND HYPNOTISM--Part 1-2 [RS10-11] A larger collection of Spirit of Prophecy quotations. DANGERS OF PSYCHOLOGY [WM346] Urgent warnings by psychologists and psychiatrists. HYPNOSIS THE DESTROYER [WM347] Warnings against hypnotism by psychologists and psychiatrists. HYPNOTISM TRACTBOOK. This 91-page book contains the above tracts, plus out-of-print tracts on NLP $6.00, plus $3 p&h; add 8.25% tax in TN. . HOW TO AVOID BEING HYPNOTIZED. Video. $19.95, plus $3 p&h; add tax in 8.25% tax in TN.
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"It is not God's purpose that any human being should yield his mind and will to the control of another, becoming a passive instrument in his hands."--Ministry of Healing, p. 242. "The theory of mind controlling mind was originated by Satan to introduce himself as the chief worker, to put human philosophy where divine philosophy should be. Of all the errors that are finding acceptance among professedly Christian people, none is a more dangerous deception, none more certain to separate man from God, than is this. Innocent though it may appear, if exercised upon patients, it will tend to their destruction, not to their restoration. It opens a door through which Satan will enter to take possession both of the mind that is given up to be controlled by another and of the mind that controls."--Ministry of Healing, p. 243.
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text:
Yield: 6 servings
Preparation is easy
Preparation time is 1 hour
- 6 tomatoes
- 12 basil leaves
- 6 cloves garlic
- 6 black olives, halved
- 1 bunch oregano
- 1 cup olive oil (250 millilitres)
- Salt and pepper
- Preheat the oven to 325 degrees Fahrenheit
- Remove the stems from the tomatoes and cut them in half across their equators. Lay the tomatoes in a baking try, cut side up and place a garlic clove and a couple of basil leaves on top of each one. Sprinkle the oregano over the tomatoes and drizzle with olive oil. Sprinkle salt and pepper over the top. Bake in the oven for 50 minutes.


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Haunting TV Commercial Spot from Printed Poster
Posted On August 18, 2011 By Jennifer Blessing Miceli And has No Comment
Check out the TV commercial Miceli Productions created for Hartford Stage's upcoming production of The Crucible. We started with the marketing image (below) provided by the client and then dug in with 3D animation to bring to life this haunting story of persecution and false accusations. The performance opens September 1, 2011.
To see more examples of TV commercials produced by Miceli Productions visit our TV commercials playlist on our YouTube channel.


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Miniroos is a development program for children 5 – 11 years old.
The focus at this age is to have children get active and interact with other children and learn discipline and respect.
Children will learn the basics skills of soccer including kicking a ball, passing, dribbling and stopping. As well as this, children will learn intermediate soccer skills including the basic rules of the game, positional play and team work. In addition to this, we endeavour to ensure the children learn other skills such as respect, dignity, determination and discipline.
Learning at this stage is achieved through play, discussions and games.
The program is conducted 3 times a week – 1 hour training on a Tuesday and Thursday night and a match against another club – usually on a Saturday morning.
Registration covers the cost for the above but players are welcome to register for training only (no matches) – we simply request to be advised of this desire to ensure we do not count your child into the equation when determining team numbers.
Note: Children all learn at different rates. We are not training them to be Ronaldo by the end of the season!


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- 18" x 18"
- Pure virgin wool/cotton and Ultrasuede®
- Spot clean
- Made in USA of USA/imported materials
This USA-made pillow reflects the warm, harmonious colors of ancient corn varieties, in a balanced pattern of rows that echo long-ago gardens. Front is wool fabric woven in our Pacific Northwest mills; solid back is Ultrasuede®. Matches our Wyeth Trail Blanket.Beadwork and material colour may vary from photograph


text: ← Back to Sadly* the product of the Definitive Map Review is riddled with conspiracy to defraud according to the Fraud Act 2006. DEFRA's creation in 2001 appears a significant necessity to accommodate the machinery of public office fraud and political agenda, to undermine the heritage of England & Wales. Coincidental? – Twenty years after the 20 year rule of the Highways Act 1980 was written into the Wildlife & Countryside Act 1981, DEFRA incited multiple appropriations and overt abuses of historic fact & common law evidence, that that overtly correlates to recorded facts which clearly predates the Norman Conquest – 1066, -it's been systematically manipulated since the 1990s. Sham public rights of way inquiries take place, often but not always, chaired by bias scoundrels like Peter Millman, Susan Doran or Helen Slade who write perjurous reports. [*exposing the rot!]


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Recently we have seen funding cutbacks and grant losses throughout the nonprofit sector, especially with local organizations. In response, we need to find new ways of filling gaps and taking needs to a greater public. I came across one such tool recently that any nonprofit can learn from. The resource, DonorsChoose.org, is an online charity that makes it easy for anyone to help students in need.
Here's how it works: public school teachers from every corner of America post classroom project requests on DonorsChoose.org. Requests range from pencils for a poetry writing unit, to violins for a school recital, to microscope slides for a biology class.
Then, you can browse project requests and give any amount to the one that makes your eye twinkle. Once a project reaches its funding goal, we deliver the materials to the school.
You'll get photos of your project taking place, a thank-you letter from the teacher, and a cost report showing how each dollar was spent. If you give over $100, you'll also receive hand-written thank-you letters from the students.
At DonorsChoose.org, you can give as little as $1 and get the same level of choice, transparency, and feedback that is traditionally reserved for someone who gives millions. We call it citizen philanthropy.
Friday, August 21, 2009
Filling the Void and Making Things Work
Posted by Andrew Marietta at 6:25 PM
Labels: Fundraising, Ideas, Management, News


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Emma Amiad, a tireless advocate of environmental and social causes and founder of the Vashon-Maury Island Land Trust and Vashon Audubon, is leaving the island this summer.
Amiad and her wife Susan White, who have been together almost 32 years, are moving to Sequim, Washington, due to health problems triggered by the smoke from late summer fires.
"Emma is Vashon's first climate refugee," says Tom Dean, Executive Director of the Land Trust.
Amiad was determined to find a place in Washington with good birding and clean air. She and Susan chose Sequim because it has two active Audubon Society Chapters, and the winds blowing through the Strait of Juan de Fuca keep the air clear.
"I'm grieving leaving, but we have to go through it. I have to prioritize and I'd rather breathe. I've gone through this process many times with my clients, so I just have to follow my own advice."
Amiad is approaching this unexpected move with the same persistence she's used over the past 30 years to help Vashon get its environmental act together.
"I started the Land Trust out of anger. I went to a meeting at the library, and these three guys were sitting around saying it couldn't be done. And I said, 'Bullshit. The time is right.'"
The founding of the Land Trust in 1990 coincided with its first purchase at Whispering Firs Bog, an extremely rare and fragile sphagnum moss ecosystem only open to the public once a year. In order to secure the property, Amiad made an offer before the non-profit even had a name and donated the $1000 down payment, which, she says, "was a great deal of money for me at the time."
Dean says, "That kind of risk-taking has been part and parcel of the Land Trust's success over the years. Since then, every time Emma walked through the door and said, 'you ought to do this,' we responded with 'yes indeed.' And that has made all the difference."
Amiad says her greatest accomplishment was wrestling our local parks away from King County control and into the Vashon Park District.
"Our parks were small and underfunded. King County-owned them and they were doing a crappy job of taking care of them. No one could use them. They mowed them and that was about it."
Amiad, a self-described, "do-gooder, troublemaker," was able to leverage her position at the time as president of both the Land Trust and Vashon Park District to navigate a treacherous political situation to get the job done.
"It was a tricky, tough little job. I don't know who else would've had the motivation or stupidity to handle it. But the end result was positive."
Emma Amiad is a keystone species in our environment — one that makes the whole thing function. Without them, ecosystems can change dramatically or collapse. Amiad's efforts have constructed an edifice of protected land across Vashon. Now that she's leaving, it's time for the rest of us to step up and hold it together.
Amiad believes the heirs to her activism aren't adults but high school students just now finding their voice. "It takes someone who isn't afraid to stand out there and bang on the tambourine," she says. "I think the youngest generation finally gets it. When I see people in their teens stepping out and taking leadership roles, it gives me a lot of hope."
This story first appeared online on March 27, 2019.
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|GIL .. BIOSCI/Bionet News .. Biosequences .. Software .. FTP
***************** CALL FOR PAPERS ***************** The First International Conference on Intelligent Systems for Molecular Biology July 7-9, 1993 Washington, DC Organizing Committee Program Committee --------------------- ----------------------------- Lawrence Hunter, D. Brutlag, Stanford National Library of Medicine B. Buchanan, U. of Pittsburgh C. Burks, Los Alamos David Searls, F. Cohen, UCSF University of Pennsylvania C. Fields, TIGR M. Gribskov, UCSD Jude Shavlik, P. Karp, SRI University of Wisconsin A. Lapedes, Los Alamos R. Lathrop, MIT Schedule C. Lawrence, Baylor Univ --------------------- M. Mavrovouniotis, U-Md Papers and Tutorial G. Michaels, NIH Proposals Due: H. Morowitz, George Mason February 15, 1993 K. Nitta, ICOT M. Noordewier, Rutgers Replies to Authors: R. Overbeek, Argonne March 29, 1993 C. Rawlings, ICRF D. Sleeman, Aberdeen Univ D. States, Washington Univ Revised Papers Due: G. Stormo, U. of Colorado April 26, 1993 E. Uberbacher, Oak Ridge D. Waltz, Thinking Machines Sponsors: American Association for Artificial Intelligence, The Biomatrix Society, National Library of Medicine The First International Conference on Intelligent Systems for Molecular Biology will take place in Washington, DC, July 7-9, 1993. The conference will bring together scientists who are applying the technologies of artificial intelligence, robotics, neural networks, massively parallel computing, advanced data modelling, and related methods to problems in molecular biology. Participation is invited from both producers and consumers of any novel computational or robotic system, provided it supports a biological task that is cognitively challenging, involves a synthesis of information from multiple sources at multiple levels, or in some other way exhibits the abstraction and emergent properties of an "intelligent system." The three-day conference, to be held in the attractive conference facilities of the Lister Hill Center, National Library of Medicine, National Institutes of Health, will feature both introductory tutorials and original, refereed papers, to be published in an archival Proceedings. The conference will immediately precede the Eleventh National Conference of the American Association for Artificial Intelligence, also in Washington. Papers should be 12 pages, single-spaced and set in 12 point type, including title, abstract, figures, tables, and bibliography. The first page should give keywords, postal and electronic mailing addresses, telephone, and FAX numbers. Submit 6 copies to the address shown. For more information, contact ISMB at nlm.nih.gov. Jude Shavlik Computer Sciences Dept University of Wisconsin 1210 W. Dayton Street Madison, WI 53706 *****************************************************************


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After determining the price to begin a continuing company, you've finally got the financing. The SBA backed your concept and business that is solid to truly get you a mortgage. Your ideal of getting your company that is own is coming real. Exactly what takes place whenever loan bills outweigh the continuing company income? In the event that you've gotten behind and default on your own SBA loan forgiveness might be a choice.
How SBA Loans Work
The Small Business management assists entrepreneurs after all amounts. Their programs make qualifying for company financing possible through partnering banking institutions. Minus the SBA's loan guaranty, a number of these continuing organizations would otherwise perhaps maybe maybe not qualify. The guaranty limits loan provider danger by guaranteeing to cover as much as 75 per cent of this loan in the event that borrowing company happens to default.
The SBA has also their types of limiting threat of standard. Application requirements to be eligible for their programs assists slim candidates to those who find themselves a good fit. The SBA may have certain stipulations depending on the type of loan like Chase has the 5-24 Rule. Some programs might only enable the loan profits to pay for business that is specific.
The SBA may specify the word regarding the loan. Borrowers could also need certainly to signal a individual guarantee. Even with the filtering process that is best and quality prospects, standard can certainly still take place. When you're a federal company, the SBA may take additional measures to carry out delinquent loans. Continue reading


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Replace batteries with Alkaline type (eg. Energizer Max) every 8-10 months as a rule of thumb. Not being diligent increases risk of battery liquid leaks which damage electronics.
Frequently asked questions:
Replace batteries with Alkaline type (eg. Energizer Max) every 8-10 months as a rule of thumb. Not being diligent increases risk of battery liquid leaks which damage electronics.
Frequently asked questions:
- How often do I replace the lock batteries?
Most digital locks require 12 months cycle battery replacement (based on 10 entries a day using alkaline type batteries). To reduce risk of battery liquid leaks, go on a more diligent 8-10 months replacement cycle. Do not leave batteries in the lock beyond one year. Remember to check for battery liquid leaks every 6 months.
- Can I wait till the lock signals low battery?
Yes, you can but we recommend being proactive; low battery indicators (melody and/or visual indicator) are last minute warnings and you may not have time to replace them. Also, when batteries are near depletion, chemical changes builds up pressure within the cell and increases risk of battery liquid leaks. Don't wait for low battery indicator to show.
- What batteries type to use?
Use alkaline type batteries. They have the word "alkaline" printed on the battery body. In doubt, go with Energizer Max because they are easy to find.
What not to use: Avoid carbon-zinc batteries eg. Eveready because these are 1/4 the power of alkaline batteries. Battery power may dip fast near depletion and low battery indicators may be missed. Avoid batteries labelled as "Heavy Duty" or "Super Heavy Duty" because they are carbon-zinc batteries. You do not need expensive lithium batteries because digital locks are not high current discharge devices. You should not use rechargeable batteries because the manufacturer says so.
- How many batteries and what size?
Most locks require only 4 pieces of AA size batteries. Some locks allow up to 8 batteries if your lock is optionally equipped with remote control or bluetooth option. If they are not fitted with those options, then the rule of thumb is: 4 batteries are enough.
- What brand of batteries?
We suggest Energizer Max, because they are easy to find. To minimise chances of poor quality battery, buy from high traffic outlets (supermarkets, petrol kiosks) and avoid heavily discounted batteries and batteries priced very low
- What if you are locked out due to low battery power?
If you are caught in a low battery situation, you can get a 9V battery from the supermarket and apply that on the outer body of the digital lock (refer to manual). Some small footprint locks or locks from China may use micro-USB ports.


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Submitted by zhenliang on
Most years the Seven Day Amitabha Recitation Retreat (Fo Qi) held annually in Than Hsiang Temple drew, at the most, close to 200 participants. This year (2006) there were 270 applications for the Retreat. They were all accepted for the Retreat as an encouragement to them in their spiritual cultivation.
Thus began the excruciating logistic headache for Venerable Zhen Xin. She had to source every available room and space in Than Hsiang Temple to accommodate the 270 participants. To say Than Hsiang Temple would be brimming with the Eight Preceptors during the Fo Qi would be an understatement – "spilling over" would be a better and more apt description.
Accommodation for the participants was not the only difficult issue to resolve. The venue for holding the retreat, that is the Multi Purpose Hall, had to be rearranged. Previously, the Multi Purpose Hall was partitioned into two; one for holding the retreat and the other for serving the meals. This time the Hall could not be partitioned as one-half of the Hall was insufficient to accommodate all the 270 participants. Instead, two-thirds of the Hall was laid out with cushions for sitting and the remaining one-third was lined with long tables and chairs for the meals. This "new" placement of sitting cushions, tables and chairs worked well, although it was a little cramped during the meals.
Next was the logistics of providing breakfast and lunch for such a huge crowd for the full seven days. It has to be remembered that the Canteen still have to operate its daily business of providing breakfast, lunch and dinner to outside customers, Sangha members, residents of Wan Ching Yuen Centre and staff of Than Hsiang, which on a normal day kept the Canteen staff fully occupied. Sis. Chang Soon Ee, her staff and volunteers were therefore to be congratulated for pulling off a tremendous feat of feeding all these various groups of people and the participants of Fo Qi without a hitch. The best part was that the quality and variety of food available to all was even better than expected. Special mention has to be made of Bro. Chew Beng Hean, who's dedication in coming to Than Hsiang Temple at 4.30am to cook breakfast for the Fo Qi participants knew no bounds.
On 18 November 2006, the day for registration of the Fo Qi participants, the area outside the Hall of Great Compassion was completely filled with people. In spite of the many counters opened up for registration, there were still a lot of people in many long queues. Nonetheless, the registration was completed within the allotted three hours. On registration of their names, each participant was given their name badge and assigned their rooms. At 3.00pm, all the registered participants assembled at the Multi Purpose Hall and briefed on how to conduct themselves during the Fo Qi.
The next day (Sunday, 19 November 2006), everyone were roused from their sleep at 4.50am and so began the first day of their Seven Day Amitabha Recitation Retreat at Than Hsiang Temple. Morning service was at 5.30am followed by breakfast. There was a short break of half an hour for cleaning their environment before everyone assembled again to receive the Eight Precepts at 8.00am. This was followed by two sessions of Amitabha Buddha Name Recitation, circumambulation and meditation with a twenty minute break in between.
Lunch at 11.30am was a simple but solemn affair with the participants maintaining strict silence. The participants did a silent walking meditation for about ten minutes after lunch before they broke off for an hour's rest period. Fresh after a long rest, the Eight Preceptors did another two sessions of Amitabha Buddha Name Recitation, circumambulation and meditation. This was followed by Evening service and another rest period for bathing. They were all back at 7.00pm and at 7.30pm Venerable Wei Wu gave a Dharma talk, one in a series of many talks that span the duration of the Fo Qi. After the Dharma talk, everyone did another hour of Amitabha Buddha Name Recitation and circumambulation before they retired for bed at 10.00pm.
This then was the daily routine for the Seven Day Amitabha Recitation Retreat. On the last day of the Retreat (26 November 2006) the participants shared their experiences of the Fo Qi after morning service. In the afternoon, they all went up to the Main Shrine Hall to say prayers for the Transference of Merits to all those who had departed in 2006. Thus ended another year's Fo Qi. It can be seen that in spite of this year's huge number of participants, everyone from Venerable Zhen Xin down to the kitchen helper had taken the problem in their stride and helped to make the Fo Qi a huge success. Amituofo!


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Health and Sport Committee
Today's Schedule
- There are no public meetings scheduled at present
Health and Sport Committee
March 24, 2020 09:00
1. Coronavirus Bill (UK Parliament legislation): The Committee will take evidence on legislative consent memorandum from—
Jeane Freeman, Cabinet Secretary for Health and Sport, John Paterson, Solicitor, and Johanna Irvine, Solicitor, Scottish Government.
2. Subordinate legislation: The Committee will consider the following negative instruments—
The National Assistance ( Assessment of Resources) Amendment (Scotland) Regulations 2020 (SSI 2020/54); The National Assistance (Assessment of Resources) Amendment (Scotland) (No.2) Regulations 2020 (SSI 2020/55); and The National Assistance (Sums for Personal Requirements) (Scotland) Regulations 2020 (SSI 2020/56).
3. Coronavirus Bill (UK Parliament legislation) The Committee will consider the evidence heard earlier in the meeting.
4. Social Care Inquiry (in private): The Committee will further consider its approach to the inquiry.
5. The Forensic Medical Services (Victims of Sexual Offences) (Scotland) Bill (in private): The Committee will discuss their future consideration of the Bill.
Most Recent Archived Meetings
Debate: Protection of Workers (Retail and Age-restricted Goods and Services) (Scotland) Bill
Ministerial Statement: Draft Infrastructure Investment Plan 2021-22 to 2025-26


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Genuine teak, a pair of Midcentury Modern nightstands from the 1960's are signed "Made in Denmark."
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Measurements are 18 1/2" wide, 15" deep and 22 1/2" tall.
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Several of my most recent youtube videos have featured comeback/castback tactics with Musky 360 editor Steven Paul and Tyler Andrews, The Musky Guru. Consequently, a deeper conversation about these techniques and strategy is in order. Musky anglers are really the only group of freshwater anglers that refer often to follows as part of their overall fishing experience on any given day. The musky follow is certainly a huge part of the sport's dialogue for sure, but it can also become a key tactical strategy once you fully understand how to capitalize on it. Here's how I attack it.
An immediate figure 8 maneuver with your lure at boatside subsequent to the follow is the 1st offensive. This creates a frenzied action that excites following muskies. Longer rods execute large figure 8s with your lure far better than short ones. Longer rods also give you a much better chance of keeping a large fish hooked on a short line after the boatside strike. Incidentally, if the fish does strike during the figure 8 procedure, battle that wild boatside thrasher by actually figure 8ing the hooked fish until the net is deployed.
Musky 360 editor Steven Paul battles a musky with Joe Bucher that struck a perfectly executed COME-BACK trick. You can seethe actual video of this catch by visiting our video section.
A clever cast-back strategy is apt to work, as a 2nd offensive if the figure 8 does not. I have discovered one of the best tricks to employ on a non-strike follower is to throw 'em a change-up pitch quickly. In other words, instead of casting back with the same lure, I throw back on 'em with something dramatically different. For example, one of my favorite cast-back tricks on any musky that follows a topwater lure, is to immediately put down the topwater rod setup, and grab a pre-rigged outfit with a large twin bladed in-line spinner. Plus, my retrieve speed with the subsurface cast-back spinner is now nearly double fast. If I can successfully create a bulging wake with my high speed double blade, all the better. This trick has triggered some incredible strikes from a worked up topwater following musky.
Perhaps my best cast-back trick and one that is featured on this week's YouTube episode with Tyler Andrews and Steven Paul is to quickly change-up to a small lipless crankbait on any follow and immediately pepper the area with casts. Cranking the lipless vibrator straight and fast seems to work best overall. No fancy jerks, twitches or rod manipulations needed. I believe the sudden appearance of a fast moving high vibration bait triggers predatory instincts to a higher level. The amazing consistency of this tactic can be seen numerous times by watching various cast-back episodes on my YouTube channel.
The 3rd offensive I often employ on muskies that fail to strike on the first two tactics is what I refer to as — the comeback. Repeatedly returning to the location of the big fish follow throughout the day has also paid off numerous times. This come-back has also been documented on a host of my YouTube episodes including a very recent one with Musky 360 editor Steven Paul. My general strategy on comebacks is to revisit the follow within 15 to 30 minutes, and on any weather changes, wind shifts, daily solar and lunar peaks throughout the day. A last light to 1st hour of darkness come-back really works on busy boat traffic spots as well as on any day with a noticeably weak daytime bite.
Musky 360 editor Steven Paul and Joe Bucher team up on a perfectly executed come-back to a following musky.
This 3-pronged offensive is bound to score hits from many musky follows, but there are no absolutes. Yet, a specific gameplan that employs all three tactics is always in order. I can assure you it will work enough times to give you more and more confidence to do it time and time again.
Joe Bucher


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BLUELOUNGE Pixi Multi-Purpose Ties Large
Dhs. 45.00 Dhs. 19.00
Brand: Bluelounge
See more: Cable Management
- Adjustable & reusable tie that can be used for every project imaginable.
- Reusable multi-purpose tie to bundle or secure anything under the sun.
- Large: 4 Pixi units - Perfect for camping gear, winding up a yoga mat, wrapping paper rolls and beyond.


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401 Roselle Road
PH : 218 – 689 – 8059 Email: email@example.com
I've been an angling addict since I was a kid. After spending my childhood summers on the Northwest Angle, I decided to share my love for fishing with others through Angling Addicts. Angling Addicts is a full service guiding business based out of Oak Island on Lake of the Woods. Book a trip and I will take you through the majestic waters on the legendary Lake of the Woods. With great knowledge on both the Minnesota and Canadian waters, you can decide where you would like to spend your days on the lake.
Forrest will be talking about different times ( spring / summer / fall ) of fishing on Lake of the Woods. Most of his talk will be a more in- depth segment of summer and how to breakdown the lake to be more efficient and successful.
Forrest is an independent guide that contracts work with Sunset Lodge and other resorts. His guide service is called Angling Addicts By Forrest Huset. He'll guide for Walleye, Smallmouth Bass, Northern Pike and MUSKY!!!
He also has a Musky School starting July 19th -26th. Inquire at:
Contact INFO: PH: 218 – 689 – 8059 Email: email@example.com