Charisma. Heavenly Grace and Lunar Virtue are the stars of charisma.

Charisma. Heavenly Grace and Lunar Virtue are the stars of charisma.

• 
  Meryl Streep

• 
  Serge Gainsbourg

• John Lennon

Sometimes you communicate with a person and cannot forget this meeting.
There seems to be some kind of magnetism emanating from him. And this is explained by the simple word charisma. Let's turn to Wikipedia. “Charisma is a special talent, the exclusivity of a person in an intellectual, spiritual or some other respect, the ability to appeal to hearts.” What unites Merrill Streep, Serge Gainsbourg, John Lennon? They all had incredible charisma. And also in their bazi chart there is the star Heavenly Grace or Lunar Virtue. But everyone evaluates charisma in their own way.

There are people for whom charisma is a calm, confident and piercing look with a twinkle, as well as fortitude imbued with harmony. There are many who are verbose and emotional, but few are confident in their words, gestures and actions! Someone likes the voice, timbre, manner of speech.

A woman I know said: “Charisma comes naturally to those people who do not pretend to be someone in their lives and do not deceive themselves. You should always be yourself." I think it's said very accurately.

For me personally, first of all, charisma is self-acceptance and natural manifestation. Surely you have heard the phrase: “She is so real and that’s why I love her.” Genuine emotions are worth a lot. Secondly, strength of personality, self-confidence in one’s actions and words. And only then the other components - for some, sexuality and sensuality. But sexuality does not mean that a person is depraved or vulgar. And sexuality from the point of view of energy flow. You feel that the person is alive, he is somehow whole. He gives off a pleasant aura. You want to touch him, touch him. For some, charisma is willpower and the ability to take responsibility, for others, for example, wisdom. But none of these qualities will work without the ability to express them naturally, that is, by listening and accepting yourself.

Charisma is beauty. But, alas, beauty does not last forever. And self-realization is cool! Charismatics are very lively and real. Disadvantages fade when a person is charismatic. Individuality is a gift from God.

Is it possible to determine a person’s charisma from a bazi map? To do this, you need to go to the site and build your map. Next we find the symbolic stars of charisma - Heavenly Grace and Lunar Virtue.

Heavenly Grace in Bazi

In the bazi chart, the symbolic star Heavenly Grace is responsible for charisma. It is also called Heavenly Virtue. This star can be found in the Four Pillars of media personalities, film and pop stars, popular leaders, politicians, celebrities.

Let's look at a table that can be used to determine the presence of the Heavenly Grace star in the bazi.

If the Star of Heavenly Virtue is located in the Heavenly Stems, then the person’s charisma is manifested more obviously and openly. The earthly branch with the charisma star is more hidden.

Bazi cards of charismatic people

Lyudmila Gurchenko. Date of birth: November 12, 1935. She was born in the month of the Pig. The Yin Tree is located in the Heavenly Trunk of the year. This is the Star of Heavenly Grace.

Marilyn Monroe . She was born on June 1, 1926 at 9:30 am in Los Angeles. The earthly branch of the birth month is Snake. According to the table, we find her Star of Heavenly Virtue - Yin Metal, which is her Lord of the Day.

Lunar Virtue or Virtue Star of the Month

The Lunar Virtue or Virtue of the Month star is also a charisma star. And that’s why it can often be found in the bazi charts of famous people and celebrities. Let's look at the table for determining the Star of Virtue of the month.

Queen Elizabeth II (date of birth April 21, 1926) was born in the month of the Dragon with Yang Water in the Celestial Trunk of the month. This is both Lunar virtue and Heavenly grace.

Calculate your bazi chart using a calculator and see the presence of charisma stars in the Four Pillars. Don't be upset if you don't have Heavenly Grace or Lunar Virtue in your chart. These stars can come in the beats of Luck or the year.

At this time, a person becomes quite successful. In this case, you need to pay attention to the qi phase. It must be at a high stage. But it should be remembered that charisma stars are greatly weakened by collisions. Read about collisions here.

In conclusion, I want to wish you to be natural and alive. Stop being perfect, stop being like everyone else. It’s cool when you have something non-standard, extravagant, there’s no posturing. How often do you allow yourself to be free? How often do you post selfies without makeup or Photoshop? Allow yourself to be a free and real person. We will not always rely on the crutch of beauty. After all, it’s difficult to compete with young girls if you’re over forty. Beauty is not eternal. But finding and realizing yourself in this life is what you need to strive for. Good luck in everything!

Symbolic star

Lunar virtue helps a person realize his most cherished dreams, protects him from possible problems related to finances, and brings good luck in material matters. The owner of the star has an amazing ability to convince people around him of anything, it is pleasant to communicate with him, and he easily manages to gain popularity. Such a star-virtue is found in the pillars of the fate of many celebrities in the creative professions, politicians, famous businessmen and even presidents.

Lunar Virtue in Ba Zi

The presence of Lunar virtue in the pillars of fate weakens the negative influences of stars with bad qualities and enhances the influence of stars with good signs.

Lunar virtue endows its owner with subtlety, grace, generosity, sincerity, and the ability to find the right direction in business. Teaches you how to solve existing problems, complex issues, and gives you the opportunity to understand your inner world. Gives intuitive abilities, the ability to foresee events, which plays an important role in a person’s life and allows him to achieve high social status.

What is God's grace

The Greeks, under voluntary undeserved patronage, accepted karis, charisma; the apostles borrowed this word to designate a gift from the Creator, expressing to them undeserved mercy from the Lord. Karis cannot be earned by one's good deeds; it is a gift from God, given to Christians by the great mercy of the Creator.

If you think deeply, the manifestation of the Lord’s presence in the lives of Christians, admission to the Sacraments, protection and patronage of the Almighty is that gift of grace, for the acceptance of which you need so little and so incredibly much, you need faith.

God's grace is a kind of elusive force that the Almighty directs to a Christian

Many people, not understanding the very essence of God’s grace, try to work all their lives, trying to earn what has already been given to them, but do not know how to take the great promise due to their unbelief or ignorance.

The Apostle Paul in Romans 11:6 says that grace is not charisma if it is given by works. Every Christian who does not understand the great mercy of the Creator tries to earn the right to eternal life by deeds, although this was given by God from the very beginning free of charge, free of charge!

Jesus said that He is the way, the truth and the life (John 14:6), and whoever receives this automatically receives the gift of salvation, for it is a gift. What do you need to receive a gift? Nothing but recognition of the One who gives this gift. In Ephesians 2:8-9, Paul explains that faith alone is sufficient to receive grace freely, for if we could earn it or deserve it, then we could boast in the reward, but we have received the gift.

The gracious touch of the Lord can be compared to an invisible force directed by the Creator to a Christian. The devil has placed his snares of fear, unbelief, uncertainty, and vices everywhere, but the Lord covers believers with his protection, a cover of security, and the power to resist sin. When adherents of the true religion find themselves in life's problems, they feel the charisma of the presence of the Creator and Savior through the breath of the Holy Spirit, peace and tranquility come to their souls.

Important! A Christian who receives a good gift from the Lord is filled with His power, but at the same time remains a person filled with grace, but not with God.

GRACE

Theme B., due to its exceptional significance in Christ. teaching, is constantly present in the patristic heritage. From the apostles it passes to the apostolic men and finds its expression, as with the apostles, first of all in the greetings with which the apostolic men, like their teachers, address the first Christians. “May grace and peace be multiplied to you from Almighty God through Jesus Christ,” the smch addresses the Corinthians. Clement I, ep. Roman (Clem. Rom. Ep. I ad Cor. 1), and sschmch. Ignatius the God-Bearer, bishop. Antioch, greets the “Church of Magnesia,” blessed “by the grace of God the Father in Jesus Christ our Savior” (Ignat. Ep. ad Magn.). Apostolic men, like the apostles, often end their epistles with the wish of B. Christ. communities. At schmch. Clement, bishop Rimsky, and sschmch. Polycarp, bishop Smirnsky, this wish almost literally repeats the wish of St. Paul (“His grace (the Lord Jesus Christ. - M.I.) be with you all" - Polycarp. Ad Phil. 14; cf. Rom 16.24; Phil 4.23; 1 Thess. 5.28; 2 Thess 3.18). For the apostolic men who stood at the origins of Christianity, the problem of the Law and B was relevant. It is discussed by schmch. Ignatius of Antioch, warning that “if we still live according to the Jewish law, then through this we openly admit that we have not received grace” (Ignat. Ad Magn. 8), smch. Polycarp of Smyrna, like St. Paul, who pointed out to the first Christians: “you are saved by grace, and not by works” of the Law (Polycarp. Ad Phil. 1). As for the Old Testament man who lived “under the Law,” he, too, was not deprived of the beneficial influence, the possibility of which was for smch. Ignatius was conditioned by the expected Incarnation. “And the most divine prophets lived in Christ Jesus... Inspired by His grace, they confirmed to the unbelievers that there is One God, who revealed Himself through Jesus Christ His Son...” (Ignat. Ad Magn. 8). Christ. Apologists, in their teaching about the Word as Divine wisdom, recognized the action of the “grace of the Word” even in the pagan world. They first raised the problem of human freedom, but it has not yet been resolved in the context of the doctrine of freedom, which will take place in the patristic thought of a later period. Apologists contrast their understanding of freedom with pagan philosophy with its fatalistic ideas about the inevitability of fate, the will of fate, etc. “Let no one seek consolation or justification in fate...” writes Minucius Felix. “No matter what fate does, a person’s soul is free ..." (Min. Fel. Octavius ​​36).

Sschmch. Irenaeus of Lyons, reflecting on the economic manifestation of the Holy Trinity, notes that God comes from the Father and is communicated through the Son in the Holy Spirit, which gives him reason to call this Divine power “the Father's grace” (Iren. Adv. haer. IV 20. 7). The Son “reveals the Father,” and this begins with the OT. From then on, “the Word became the dispenser of the Father’s grace (paternae gratiae).” In New Testament times, believers in the incarnate Word receive from Him “great grace” (majorem gratiam) and “abundant joy” (Ibid. IV 11.3). This B. sschmch. Irenaeus calls “the grace of adoption” (adoptionis gratiam), thanks to which Christians call God their Father (Ibid. III 6, 1). Having received the “grafting of the Spirit” through faith, they must bear the fruits of faith with their lives so that in the future. life to become heirs of the “full” (universa) of the B. Spirit (Ibid. V 8. 1).

The doctrine of B. schmch. Cyprian of Carthage is predominantly ecclesiological in nature, since in most cases it is contained in works in which polemics are conducted against the recognition of baptism performed by heretics and schismatics. In this regard, sschmch. Cyprian uses specific definitions in relation to B.: “the grace of church baptism”, “saving water and heavenly grace”, “grace in the Church” (in ecclesia gratia). In his letter to Magnus, he writes: “If Novatian is united with this Lord’s bread (Church. - M.I.) ... then we can believe that he too can have the grace of a single church baptism” (Cypr. Carth. Ad Magnum). In the same message sschmch. Cyprian asks the question: “Who dares to say that the saving water of baptism and heavenly grace (aquam baptismi salutarem et gratiam coelestem) can be common to us with the schismatics?” (Ibidem).

Clement of Alexandria introduces other concepts of B. In the “Pedagogue,” explaining the text of John 1. 17, he says that the Law given “through Moses by the Word” is “ancient grace” (παλαιὰ χάρις). “Therefore,” he points out further, “the Scripture says: the law was given through Moses (ὁ νόμος διὰ Μωσέως ἐδόθη), “not by Moses (οὐχὶ ὑπὸ Μωσέως), but by the Word (ὑπὸ τοῦ λόγου), through Moses (διὰ Μωσέως), His servant; that's why it was temporary. Eternal grace (ἡ ἀΐδιος χάρις), that is, truth (καὶ ἡ ἀλήθεια), came through Jesus Christ (διὰ ̓Ιησοῦ Χριστοῦ ἐγένερ ο). Look at the words of Scripture: in relation to the Law it says only “it was given” (ἐδόθη); truth (ἡ δὲ ἀλήθεια), since it is the grace of the Father (χάρις οὖσα τοῦ πατρός), is the continuous doing of the Word (ἔργον ἐστὶ τοῦ λόγο υ αἰώνιον), and it is not said about it that it is “given” (δίδοσθαι), but that it “happens” (γίνεσθαι) “through Jesus” (διὰ ̓Ιησοῦ), without whom “nothing began to be” (John 1. 3)” (Clem. Alex. Paed. I 7).

Explaining the impact of B. on a person, Clement speaks of “excellent” or “special” B. (ἐξαίρετος χάρις), with the help of which the human will, like a runner, overcomes all obstacles (“jumps through potholes”) and, being inspired, “directs its flight to the region of the heavenly” (Clem. Alex. Strom. V 13). Clement is already beginning to talk about the light nature of B. (“Divine grace is a special kind of light; as soon as it penetrated into the soul, it already illuminated it all” (Ibid. VII 7). At the same time, the holiness achieved by the righteous with the help of B., “ reflected on his face with a certain radiance that amazes you with its grandeur and beauty: this is the reflection of the Logos. Just as the light of the sun brings with it not only light, but also warmth, so this light is inextricably united in the soul with the love that descends into it from God and brings something Divine into the Gnostic” (Ibid. VI 12).

The student of Clement of Alexandria, Origen, is characterized by the continuation of the ancient tradition of comprehending God through the prism of the economic manifestation of the Holy Trinity. At the same time, analyzing the spiritual state of man, Origen begins to pay more attention to the relationship between Divine B. and human freedom of choice and to the conditions under which the beneficial influence becomes possible. Explaining Rom 12.6-8 and 1 Cor 12.7-11, he says that when someone receives grace, he believes that it is “given for good”; He also believes that the Spirit divides “as He wills.” So that we have such a faith that could deserve the highest grace (here Origen, apparently, means the same B., which his teacher Clement called “excellent” or “special.” - M.I.) - this is a matter of our labor and effort, and for it to be given for the benefit and to be completely useful for the recipient is a matter of Divine determination, and it depends only on Him whether He wants to give or not” (Orig. In Ep. ad Rom. IX 3). Using the example of Pharaoh, whose heart was hardened under the influence of miracles performed by God through Moses, Origen shows that B.'s actions can be perceived differently, depending on the state of the person himself. Origen compares these actions to rain, after which “cultivated land... bears fruit, but the neglected and uncultivated tree bears thorns” (Orig. De princip. III 1.10). Origen turns with a warning to those who have B.: seeing the reason for the fall of the devil in the fact that “he attributed to himself (and not to God - M.I.) the advantages that he had while still pure,” Origen asks the bearers B. not to forget “that they achieved the highest degree of bliss not so much by themselves, but thanks to the ineffable grace of God” (Ibid. III 1. 12).

St. Athanasius I the Great proceeds from the monarchy (unity of command) of God the Father and, like sschmch. Irenaeus of Lyons, about (Athanas. Alex. Ep. ad Serap. 1. 30). His subsequent reasoning shows that the procession of B. is not a hypostatic property of the Father, for “the grace of the Trinity is one.” Therefore, when the Spirit is in us, the Son and the Father will come and make an abode in us” (Ibid. 3.6).

St. Cyril I, bishop Jerusalem, sets out the concept of B. in the Catechetical Teachings. Taking into account the fact that in them he addresses the “enlightened” (Cyr. Hieros. Procatech. 1), i.e., the last category of catechumens, the main theme of his teachings becomes the sacrament of Baptism. St. Kirill repeatedly points out the charismatic nature of this sacrament. He pays special attention to the importance attached to water in Baptism. Explaining the words of Jesus Christ “unless one is born of water and the Spirit, he cannot enter the Kingdom of God” (John 3.5), St. Kirill points out the inextricable connection in the sacrament of B. of the Holy Spirit and water, through which B. is supplied. “Proceed to baptism not as to simple water, but as to spiritual grace, given with water. For just as what is sacrificed, simple in nature, is profaned through the invocation of idols, so, on the contrary, simple water, having received power from the invocation of the Holy Spirit and Christ and the Father, becomes holy. Since man consists of two parts, soul and body, the purification is twofold: incorporeal for the incorporeal, and corporeal for the body” (Cyr. Hieros. Catech. III 2).

St. Basil the Great in Op. “About the Holy Spirit,” according to the remark of Rev. G. Florovsky, “there is, first of all, a book about sanctification” (Florovsky. Eastern Fathers of the 4th century, 1990, p. 86), solves two problems in it at once. On the one hand, he proves the Divinity of the Holy Spirit, and on the other, he describes the sanctifying actions of the Third Hypostasis in the world, the Church and man. Therefore, the Holy Spirit is in St. Basil receives the names “source of sanctification,” “giver of life,” “beginning of sanctification,” for He “pours out complete grace to everyone, which those who partake enjoy “according to their own acceptability” (Basil. Magn. De Spirit. Sanct. 9). However, B. is poured out not only from the Holy Spirit. It is “given to those who demand” by the Son of God, who “because of the manifold gifts of grace” is called the Holy. Scripture “Shepherd”, “Physician”, “Way”, “Door”, “Source”, “Bread”, etc. (Ibid. 8). Moreover, he gives not from himself, but from the Father, because “from the Father the good things are given to us by the Son” (Ibidem). According to St. Vasily, in the process of spiritual rebirth, God “returns” to man “the grace that he breathed into him (in the creative act - M.I.) and which man destroyed” (Ibid. 16). For the righteous, the “grace of the Spirit” becomes the “crown” of his glory (Ibidem). At the same time, “spirit-bearing souls, being illuminated by the Spirit,” not only themselves become carriers of the power of grace, but “they also pour out grace on others” (Ibid. 9). St. Basil the Great has difficulty finding words, with the help of which he tries to describe the state of a person who has achieved grace-filled unity with God. This is “foreknowledge of the future, understanding of the sacraments ... the distribution of gifts, heavenly residence, standing with the angels, endless joy, being in God, becoming like God and the extreme limit of what is desired - deification” (Ibidem).

St. Gregory the Theologian, like his friend St. Basil the Great, who had a great influence on him, especially in the development of the doctrine of the Holy Spirit, also pays a lot of attention to the pneumatological topic. Within the framework of this topic, he dwells on the important problem of the relationship between the B. Holy Spirit and human will in their interaction in the soteriological process. This problem is St. Gregory looks at the example of his father’s conversion to the path of faith, tracing how the Divine God manifests itself on this path and how the father’s “own will” reveals itself. Father, according to St. Gregory, is one of those “who precede faith with good morals” (Greg. Nazianz. Or. 18). He received this faith “as a reward for his virtues” (Ibidem). “For him, his entire life (before receiving Baptism - M.I.) was a preparation for enlightenment and purification before purification, protecting the gift, so that perfection was entrusted to purity and the bestowed benefit was not endangered by skills that were opposed to grace. When he emerges from the water, light and glory shine upon him, worthy of the disposition with which he began to give the faith” (Ibidem). These statements would seem to be at odds with the Tradition of the Eastern Church, which recognizes neither Divine “rewards” nor human “merits” and professes not sequential, but simultaneous action - synergy - of two wills, Divine and human (Lossky V. Mystical Theology. With 149). However, such an understanding of these statements is possible only with a rationalistic approach to them. The theology of St. Gregory should be viewed in the spirit of Eastern apophatism. A legend that reveals the secret of the simultaneous action of freedom and freedom. With this approach, the following statement of St. Gregory is no longer perceived as contradicting the previous ones, but as explaining and complementing them: “Virtue is not only a gift of the great God, who honored His image, because your desire is also needed. It is not the product of your heart alone, because it requires the most excellent strength. Although my vision is very sharp, it does not see visible objects by itself and not without a great luminary, which illuminates my eyes and is itself visible to the eyes. And for my success I need two shares from the great God, namely: the first and the last, and also one share from me. God created me receptive to goodness; God also gives me strength, and in the middle I am flowing in the field... You have never seen a bird fly where there is no air, or a dolphin swim where there is no water; so a person without Christ does not lift his feet up” (Greg. Nazianz. Carm. Moral. 9).

The doctrine of B. from St. Macarius the Great is refracted through the prism of ascetic experience. Therefore, it acquires not only a dogmatic, but also an ethical and even psychological character. God and the soul are one of the main themes of “Spiritual Conversations” by St. Macaria. Revealing it, great Egypt. the ascetic traces the relationship between God and man from the moment the latter appears in the creative act until his life. resurrection. Adam’s life in God appears to him as “great wealth and a great inheritance,” and the “Adam’s vessel” itself, thanks to the Divine B. that lived in it, possessed various treasures before disobedience (Macar. Aeg. Hom. Spiritual. 12. 1). These treasures of St. Macarius sees not only in the natural abilities of man, but first of all in the gifts of B. Man “lives ... by his own nature” after the Fall, because he “died for God” and therefore lost the gifts of grace (Ibid. 12.2). Describing the plight of the sinner, St. Macarius likens sin to a “veil of darkness”, because of which a person could no longer see “the true Heavenly Father, the kind-hearted and kind mother - the grace of the Spirit, the sweetest and longed-for brother - the Lord, friends and sincere ones - the holy angels, with whom once rejoiced and celebrated” (Ibid. 28.4). However, Rev. Macarius does not agree with those who claim that “a person is decisively dead and cannot do anything good at all.” They, according to the monk, have been “deceived by false teaching.” Objecting to them, Rev. Macarius represents the sinner in the form of a baby, although unable to walk, but reaching out to his mother crying (Ibid. 46.3). Cry of repentance is the beginning of the soul’s turning to God. “If the soul sighs and cries out to God, then He will send down to it the spiritual Moses, who will deliver it from Egyptian slavery. But first let him cry and groan - and then he will see the beginning of deliverance” (Ibid. 47. 7). If this does not happen, then from the “region of grace”, which “extends to all” people, those who do not want to get rid of sin are again thrown “into the depths of darkness” (Ibid. 15.50). The cry of repentance leads a person to the gates of St. Baptism, having gone through which he is spiritually reborn. But even “after the grace” of Baptism, the human will is tested, “what it is inclined to and what it agrees with.” The “nature” of a person who has accepted B., according to the remark of St. Macarius, “remains the same (i.e., the same - M.I.); and to the severe man his severity is left, and to the light man his lightness.” God evaluates a person not by the characteristics of his “nature”, but by his good deeds. “And if [a person] does not continue in good deeds, then the Lord does not favor him, because the whole of Adam’s nature is receptive to good and evil... but can not do evil if he wishes” (Ibid. 26.5). However, the life of a Christian is not at the mercy of desire alone. Desire only determines its direction. Life itself is created in the synergy of free will and B. Both forces play a creative role, but B. creates a new person, while the will only creates the necessary conditions for this (Ibid. 37. 10). St. Macarius compares B. with a treasure, which the beggar does not acquire through his own efforts, but is entrusted to him by the king. “If a beggar, having accepted the treasure entrusted to him from the king... begins to exalt himself with it as his own wealth... then the king takes his treasure from him and the one who had it for safekeeping remains the same beggar as he was before. In the same way, if those who have grace become proud and their hearts become puffed up, then the Lord will take away His grace from them...” (Ibid. 15.25). The soul, “naked” from B., “rots,” like unsalted meat, into which worms infest. Based on this comparison, St. Macarius calls the grace-filled power “heavenly salt” that cleanses the human soul (Ibid. 1.5). B. creates a new man “mysteriously.” “As a bee secretly creates honeycombs in a hive, so grace secretly produces its love in hearts...” (Ibid. 16.7). At the same time, she acts “gradually”, “in order to test human will.” “As the soul turns out to be well-skilled and in harmony with grace over many years,” the latter, in the words of St. Macarius, “takes root” in this soul, “until the whole soul is embraced by heavenly grace” (Ibid. 41.2). A person blessed with grace comes into a state of deification and therefore becomes “higher than the first Adam” (Ibid. 16.4; cf. Ibid. 26.2).

St. writes a lot about the close connection that exists between B. and the freedom of choice of a person. Gregory of Nyssa. He, according to Lossky, “very clearly expresses this mutual connection, transforming grace and free will into two poles of the same reality” (Lossky V. Mystical Theology. P. 149). The theological conclusions of St. Gregory lies in his observations of the life of a Christian from the moment he accepted the sacrament of Baptism. St. Gregory comprehensively examines the sacrament, determining at the same time under what conditions the baptized person is given B. and what effect it has on him. He identifies two main conditions for receiving B.: the faith of the person being baptized and his previous preparation for the sacrament. If these conditions are not met, then “those who approach the grace of baptism deceive themselves, only considering themselves regenerate, and not actually becoming so.” For them, according to St. Gregory, “the bath served the body, but the soul did not cast off the impurities of passions... for such [people] water remains water, because the gift of the Holy Spirit is not in the least found in what is born” (Greg. Nyss. Or. catech. 40). Those who received the sacrament worthily were born into a new life. Baptism for them is “the beginning and foundation of great blessings.” In it St. Gregory sees a “renewal” and even a “transformation” (μεταβολή) of the “nature” of man. However, this proposal should not be exaggerated. B. Baptism does not completely free one from evil. In immersion in water, which is a symbol of the death of sin, although “the destruction of the mixed vice is carried out,” however, “the destruction is not complete” (οὐ μὴν τελείως ἀφανισμὸν), but only “some suppression of the continuity of evil” (Ibid. 35). Evil is cut off, just as the head of a snake is cut off; the body and tail still remain alive for some time (Ibid. 30). In Baptism, B. gives birth to a new person, whom St. Gregory likens it (using a common image) to a baby “carried with faith.” “The nurse (of this baby - M.I.) is the Church, the breasts are instructions, the food is bread from above” (Greg. Nyss. In resurrection. 1). A new birth must be followed by a new life, in which the Holy Spirit becomes “a helper and cohabitant (συνεργὸν καὶ σύνοικον), creating good in everyone” (De inst. Christ.). As a result, victory over sin will be achieved, the soul “will position itself towards God due to a beneficial lifestyle. Such a soul will receive the grace of the Spirit, it will be completely renewed and even created again (καινὴ γέγονεν ὅλη καὶ ἀνεκτίσθη)” (Ibidem).

The theme of the interaction of Divine B. and human free will attracted special attention of the Western fathers. Churches. More than anyone else, the blzh. Augustine in his anti-Pelagian polemic. Dr. A famous father of the Church who was concerned about this topic was St. John Cassian the Roman. It is necessary to make a reservation: Rev. John, who lived and served in the West for many years, is nevertheless a representative of the East. traditions, which he became familiar with while traveling for 15 years around St. places and monasteries of Palestine and Egypt and communicating there with famous Christians. ascetics. In the spirit of this tradition, he spoke out both against Pelagius and his students, and against the extremes of the teaching about B. and the free will of the Blessed. Augustine and his followers. St. John occupied a “centrist”, or, in Lossky’s words, “over-controversial” position on the issue under discussion (Lossky V. Mystical Theology, p. 150), alien to the extremes of the Pelagian and Augustinian sides who polemicized among themselves. The essence of this position was the recognition in the matter of saving man of the synergy of the Divine and human will and the simultaneous action of B. and freedom. St. John Cassian abandoned the rationalistic solution to the problem under discussion, which was resorted to by both the Pelagians and the clergy. Augustine and his followers also turned freedom and freedom “into two related concepts” that require coordination with each other “like two objects alien to each other” (Ibid.). Therefore, he was not correctly understood by either side, as evidenced by the statement of the saint himself. John: “Many ask: when does the grace of God work in us? Is it only after a good disposition appears in us, or does a good disposition appear in us only when the grace of God visits us? Many, when solving this issue, overstepped the boundaries, which is why they fell into contradictions and errors. For if we say that our good disposition precedes the manifestation of grace, then they will object to us: what good was there in Saul and the publican Matthew, of whom the first was called to salvation at a time when he was going to destroy the innocent, and the second - among the violence caused society, and predation? And if we say that first the grace of God produces good disposition, then this will be contradicted by the fact that the faith of Zacchaeus and the thief who repented on the cross preceded their private calling” (Ioan. Cassian. Collat. XIII 11). From this reasoning it follows that the relationship between freedom and freedom should not be considered as cause-and-effect; otherwise, the problem under discussion reaches a dead end or its solution inevitably leads to erroneous results. St. John emphasizes that both forces, B. and the human will, always act simultaneously and “in concert” and “are equally necessary in the matter of our salvation” (Ibidem). “You can’t think,” he notes, polemicizing with supporters of the blessed one. Augustine, - that God did not give man the desire and opportunity to do good... and that human nature is capable of only one evil... If we ourselves could not create our own salvation, then the apostle would not have said: “work out your own salvation with fear and trembling” ( Phil 2:12) (Ibid. 12). At the same time, Rev. John also distances himself from the position occupied by the Pelagians, pointing out that for a person “what is invested in him by nature is not enough” (Ibid. III 15). “Whatever we think,” writes St. John, that in the matter of salvation we do not need God’s help, he (Apostle Paul - M.I.) added: “God works in you both to will and to act according to His good pleasure” (Phil 2:13)” ( Ibid. XIII 12). During the controversy, Rev. John shows that the problem under consideration is antinomic in nature and cannot be completely resolved in the categories of reason. The most striking evidence of this is the following statement of St. father: “The grace of God precedes us, for the prophet says: “My God, who has mercy on me, will precede me” (Ps 58:11); and follows our will, which is why it is said: “early in the morning my prayer precedes You” (Ps. 87:14); God calls us, for He says of Himself: “All day long have I stretched out my hands to a disobedient people” (Isaiah 65:2), and we call on Him, for David says: “All the day long have I... stretched out my hands to you” (Ps. 87.10); ...God strengthens us, for He says: “I warned them and strengthened their arms, but they plotted evil against Me” (Hosea 7:15), and exhorts us to strengthen ourselves: “Strengthen the weak hands and strengthen the trembling knees” (Isa. 35. 3)" (Ibidem).

Noble Man in Bazi

In Bazi there is such a thing as symbolic stars.

• Noble Power of the Sky and Noble Power of the Moon
• Noble Person (Noble of Heavenly Fortune)
• Noble under the sign of Taiji
• Noble man with good luck in his personal life
• Noble heavenly cuisine
• Noble of Heavenly Power
• Noble heavenly fortune
• Noble literature
• Noble right size

The characteristics of such stars give a very bright color when reading bazi cards.

These stars help to understand a person's character, his actions and deeds, as well as his level of luck!

Reading a bazi card is impossible without symbolic stars.

Among the symbolic stars of the bazi, some of the most influential stars stand out.

Among them, of course, there is the star of the Noble Man , or also called the star of the Noble Celestial Unit.

Having such a star in your chart is a sign of good luck!

a Noble Celestial Unit star in your birth chart , you are very lucky!

Calculating this star is very simple.

To do this, you need to know the element of the Lord of the day (personality element) - the celestial trunk of the birthday.

With this table you can calculate your Noble Person star.

Nowadays, almost every calculator calculates symbolic stars.

If you do not know how to calculate a bazi birth chart, you can use my video instructions for constructing a bazi chart

CONSTRUCTION OF A BAZI MAP

If you have the Noble Person (Noble of the Celestial Unit) star in your chart, this means that you have certain advantages.

This star means help and support from other people.

In difficult times, someone will always come to your aid and support you.

With such a star it is easier to achieve goals and get what you want.

It is a sign of a person's financial luck, especially if associated with the money element in the birth chart.

Sometimes this star is called our Guardian Angel .

There is a very strong Noble Man star in my chart.

I constantly feel its effect in my life. For which I am very grateful.

Sometimes my friends say “how lucky are you”...

But I understand that any “luck” has “legs”

There will always be a reason for our Luck or our Luck.

I was once told that I have a strong Guardian Angel.

I think that in bazi we can see this precisely through the stars of Noble people.

How through qi men we can see who we were in a past life and what we came into this world with.

The Bazi card tells us much more than just when there will be money or love.

There are several categories of Noble people stars.

The Noble Person or the Noble One of the Celestial Unit is the most popular and active.

And the good news is that we can use it all in reverse.

For example, when choosing dates, choosing friends, in Feng Shui, etc.

That is, if there is no Noble Man star in your birth chart, do not be upset. It can be brought in through our choices (our actions) and Feng Shui.

For example, choose friends who were born in the year of your Noble One.

And they will never refuse to help you.

This star also promotes career, wealth and prosperity.

She can also endow a person with charisma and noble qualities.

Such people are attractive to others.

After all, in order to be helped, the person must like you.

But the most important thing is the help and support of other people.

You may get help at work with promotions, in finding a job, you may come across the “right” people at the right time.

There may be several stars of Noble people in the chart.

The bigger, the better.

But even having one star is already very good.

If there are two or three stars of a Noble Person in the card, your life will be easy and successful.

Such a star is often found in the charts of politicians, businessmen and successful people.

Found either in the birth chart itself or in the pillars of luck.

Example

For example, a map of Igor Kolomoisky , one of the largest and richest entrepreneurs in Ukraine. A very famous and rich person.

If the star of the Noble Person is not in the birth chart, then usually in the charts of rich people it appears during periods of good fortune when the person is prosperous.

When such a star comes in periods of Luck, it means Wealth!

Selecting favorable dates

When choosing a date, we can also consider this star to get additional help and support from people.

Choose the day of your Noble Person to seek help from other people, in the state. institutions, doctors, etc. And you are more likely to get what you want.

Use the star of the Noble Man in your life: in bazi, feng shui, choosing dates.

This is one of the simple and effective techniques.

And it works very well in practice!

Let's take shortcuts to our goals!

I wish you Noble people in your life!
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The Power of Grace

Every believer can check whether he has the power of charisma by analyzing his life, behavior, and relationships with other people based on their fruits.

If a person does not have faith and the gift of grace, he will constantly be stressed and nervous, which means that in this case the door is open to illness and family troubles. It is impossible to walk alone against the hurricane wind of the current world, but everything changes when the Savior takes you by the hand.

Only the Lord is able to fill the soul of a believer with His mercy

Jesus will never force it, every person should allow God to touch his soul, filling it with peace, love, forgiveness and patience, these are also the fruits.

When a Christian is filled with charisma, he leaves sins, because it is impossible to remain dirty around the holy Teacher; His purity flows into a trusting, open Christian soul.

A person filled with the gift of grace has no questions about smoking, deception, anger, civil marriage, abortion or anything unclean; the conscience will guide a Christian covered with God’s love past all this to knowledge of the will of the Lord.

Of course, any person can fall and fall into temptation, but a Christian who has known the gracious touch of the Creator will be tormented by conscience, the feeling of touching dirt. He will go to confession, repent, take communion and will continue to walk along the path of purity under the cover of the gracious power of the Almighty.

Important! One of the blessed fruits is tenderness, which will never stoop to condemnation and exaltation, for it understands that all purity is bestowed by the Creator.