Wednesday, November 19, 2014

Positive News of the Week


Lost ‘Happy Little Girl’ Found

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Blind Sled Dog Unstoppable

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11-Year Old Boy, the Real Santa Clause

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Wednesday, November 12, 2014

A Story from the West from Sex, Sorcery, & Spirit by Jason Miller


In Sex, Sorcery, and Spirit, Jason Miller draws upon his training in Eastern and Western mystery schools to produce a frank, comprehensive exploration of sexual sorcery and spirituality. In clear language he will show you how to take your magic to the next level.  Today we start with a story from the east.

Spiritual stories are important. Stories and myths have an ability to convey meaning on multiple levels at once, as well as place sometimes odd beliefs and practices into a useful context within our particular culture and the world at large. Before we delve into the factual history, theory, and practice of sex magic I want to share two stories that illustrate the role and importance of erotic magic. One story is from the East and another one is from the West, and each has had a deep impact on the mystery traditions of its respective hemisphere. (Part 2)

A Story from the West

Chances are that unless you are entirely new to the concept of sex magic, you know that Aleister Crowley practiced it as part of his religious and philosophical system known as Thelema—a Greek word meaning “will and desire.” Crowley was inspired by Francois Rabelais, who wrote about an Abbey of Thelema in his book Gargantua and Pantagruel nearly 400 years before Crowley established his own version of such an abbey in Cefalu, Sicily, in 1920. What fewer people know is that Rabelais’s use of the term was most likely inspired by a chapter within one of the most enigmatic books of Western literature: The Hypnerotomachia Poliphili, which translates as “Polifilo’s Strife of Love in a Dream.”1 This book was printed anonymously in Venice in 1499 and uses a very difficult linguistic style that is a combination of Italian, Greek, and Latin. It is attributed to Francesco Colonna because the first letter of each chapter spells out POLIAM FRATER FRANCISCVS COLVMNA PERAMAVIT, which translates as “Brother Francesco Colonna has dearly loved Polia.”
Most believe that this reveals the author to be a Dominican monk who preached at San Marco Cathedral during the time that the book was published. Some scholars believe that the book was written by a different Colonna who was a Roman Governor at the time, and yet others attribute it to the famous Lorenzo de Medici.

The book recounts the tale of a man named Poliphilo, which can loosely be translated as “lover of all things,” and his search for his true love, Polia, or “all things.” The quest takes him through ancient temples, secret lakes and alcoves, enchanted forests, and mysterious portals. All through the book he marvels and waxes poetic about the beauty he finds not only in the many women and nymphs he meets, but also in the architecture, landscape, and sculptures he encounters. Truly a love of all things. At one point he encounters the Queen Eleuterylida (loosely translated as “free will”), who instructs him to choose between three portals to continue his quest. To lead him to these portals, the queen assigns two nymphs: Logistica (reason or logic) and Thelemia (will or desire). A long journey ensues, during which Logistica offers lots of explanation and advice to Poliphilo, while Thelemia says little by comparison. Eventually they arrive at an impenetrable pass where three brazen portals are carved into the side of the living rock. Each portal is marked with an inscription in Arabic, Hebrew, Greek, and Latin.





 The first portal is marked with the words Gloria Dei in Latin, Theodoxia in Greek, Tif’eret ha-El in Hebrew, and Jal Allah in Arabic. These all translate to “Glory of God.” The three travelers knock on the portal and a shriveled old matron dressed in rags comes out to greet them. The road through this portal is stony and covered in thorns and brambles. Logistica, seeing that Poliphilo was not interested in this portal, tried to encourage him to take it, saying, “This path is not known until the end is reached.” Thelemia, however, advised him, “O Poliphilo, the love of this laborious woman is not yet for you.”

They knock on the second portal, which is marked with the words Gloria Mundi in Latin, Cosmodoxia in Greek, Tif’ret ha-Olam in Hebrew, and Jal Ad-Dinya in Arabic. These all translate to “Glory of the World.” They are again greeted by a matron, but this time she is strong, with powerful arms, and holds a golden sword with a crown and palm branch suspended from it. She and her maiden attendants radiate the strength that is only developed after prevailing in combat and trial. Logistica begins to sing a song in praise of this path: “ O Poliphilo, do not shrink from the manly combat of this place, for when the labour is past, the reward remains.” Her song is so vehement that Poliphilo is ready to walk through this portal and face whatever trial awaits. Thelemia caresses him and gently reminds him, “It seems sensible, Poliphilo my pet, that before you stay here you should at least look at the third portal.”

The third portal is marked with the words Mater Amoris in Latin, Erototrophos in Greek, Gidul ha-Ahava in Hebrew, and Um el-Mujaba in Arabic. The meaning of these is “Mother of Love” or “Nurturer of Love.” Once in the portal they are met by a joyful young woman whose wanton gaze captures the attention of Poliphilo immediately. The path behind her is a voluptuous garden overflowing with abundant beauty, food, drink, and of course nymphs. Logistica warns Poliphilo not to be sucked in by “a feigned and cosmetic beauty, deceitful, insipid, and vain.” She warns that there will be heartbreak and pain and death and all manner of disappointment and poison if he takes this path. Logistica goes on and on like this for some time, but Thelemia simply glances at him and makes a gesture that he should not listen to Logistica. Logistica gets angry, throws down her Lyre, and runs off. Thelemia assures Poliphilo, “This is the place, Poliphilo, where it will surely not be long before you find the thing you love most, the thing that is yours, the one thing in the world which your obstinate heart unceasingly thinks about and hopes for.”

So Poliphilo, led by the coquettish women, passes through this portal, where, after a short rest, he resumes his quest. Eventually he finds Polia, who rebukes him, causing him to die. Polia is then encouraged by the Goddess Venus herself to love Poliphilo, so she returns and kisses him, which returns him to life. She and Poliphilo resolve to devote themselves to love and the works of love. They embrace, Polia disappears, and Poliphilo wakes up from his dream.

This story represents the first use of the term Thelema to indicate a path that represents the personal will, as opposed to the will of an external god as a spiritual path.2 It specifically rejects the idea that one needs to choose between a life of renouncing passion and pleasure to know god, represented by the Theodoxia gate, or a purely material life driven by success, power, and conquest, represented by the Cosmodoxia gate. Instead one can embrace passion and pleasure and eventually come to know Polia—All Things.

***
These two stories represent a subtle teaching on the philosophy behind sexual magic, and the place it holds in the greater scheme of spirituality. Both stories represent a path that can lead to realization faster than paths of renunciation and asceticism. They also represent paths that can be hazardous: Logistica was not wrong about the dangers of the third gate, and there is a reason that the Buddha was not teaching the Guhyasamāja Tantra widely in India, or even to the 500 Arhats that accompanied him.


Despite the dangers, though, in Indrabhuti the Buddha saw a sovereign who could handle the teaching and really could attain enlightenment in no other way. Thelemia saw the same in Poliphilo. There are many who feel that the old ways of religious asceticism are no longer the most appropriate method of spiritual expression for our planet. Simple materialism has also failed us, and seems to bring us further and further from real fulfillment and realization as a species. The first and second gates have failed. Perhaps it is time to walk through the third.


Jason Miller (Inominandum) has devoted the last 23 years to traveling the globe and studying practical magic in its many forms. He is the author of Protection and Reversal Magick, The Sorcerer's Secrets, and Financial Sorcery. He also runs the Strategic Sorcery Training Course and Strategic Sorcery Blog. He lives with his wife and children in the New Jersey Pine Barrens, where he practices and teaches magic. His popular blog can be found at www.inominandum.com/blog.

Weird News of the Week


Tortoise Swallows Turtle Pendant

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No ‘Robo Voices’ on the Job, NYC Worker Suspended

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White Noise for the Stinky

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Saturday, November 8, 2014

The Alchemy Quiz by Jeannine West

The discovery that your body (not your mind) is listening to you will transform your life. Your mind runs old programs, "defaults" to all that is familiar in your life, even when what’s familiar is pain. The Alchemy of Self Healing will show you how to tap into your body wisdom that craves health and joy.  To get started with understanding your relationship to your body we’ve shared an excerpt from Chapter 1: The Alchemy Quiz



The goal of life is to make your heartbeat match the beat of the universe, to match your nature with Nature.
—Joseph Campbell

Everything is held together with stories. That is all that is holding us together, stories and compassion.
—Barry Lopez

The question to ask yourself is whose stories are holding you together? Did you choose those stories or are they your ancestors’ stories, an inheritance by default? Are they your childhood shame stories, your “I am less than” stories, your “otherness” stories? If your answer is “I don’t know,” the truth is this: Part of you does know. There may be resistance to knowing, and in Cranial Alchemy work we honor resistance. But let me repeat: Part of you knows. And that awareness can lead to relief when you realize that, cellularly at least, you actually do know it all.

The Cranial Alchemy process offers keys to keep you from being triggered and signposts for tracking the changes you yearn for in your life, whether those changes are physical, metaphysical, or metaphorical.

Simply by entertaining the idea that a part of you, in each moment, knows what you need can be a powerful first step. Next time you catch yourself saying “I don’t know,” I encourage you to add “right now.” That’s a truer statement.

The Alchemy Quiz: Rate Your Relationship with Your Body

Suffering is optional.
—Buddha

Transforming old, negative stories lodged inside is the key to bridging the disconnection between your body and your mind. Creating that bridge will enable you to create your life, business, and relationship in ways you might only imagine for now.

Ask yourself eight questions to help you track how integrated you are with your body at the moment. Your body is instant messaging you all the time!

1.                  What part of your body do you love without reservation?
2.                  How long did it just take you to answer question number one?
3.                  Which of the following best describes how that loved body part feels?
A) Flowing like a waterfall, B) glistening like sap on a tree, C) smooth as a rock, D) sparkling like a crystal, E) other, please write it in.
4.                   Now, what body part frustrates you most?
5.                  How long did that question take to answer compared to question one?
6.                  If you could have a conversation with the part you’re frustrated with to explain your feelings, what would the conversation sound like? Give a voice to that part and flesh it out (excuse the pun) with as much detail as possible. Does it have an accent? (One unforgettable example: a workshop client’s neck had a French cartoon voice.) Does it have a lot to say or very little? Give yourself three to five minutes and see what comes up for you, if anything.
Which of the following fit? A) A loud argument, B) a tearful monologue, C) it’s lost in translation, D) a gentle whispered hello, how’s it going in there conversation, E) I can’t do this.
7.                  My daily level of stress is: A) Off-the-charts high, B) medium, C) low, D) stress? What stress?
8.                  If my spine was an animal, I imagine it would be: A) A quick, gliding fish, B) a buzzing bee, C) a fossilized turtle, D) an octopus, E) other, please describe.


Warning! My tally system is as non-linear as I could create it. The value of this quiz is not in the tallied number but truly in your experience of the inquiry.

Tally as follows:

1.                  Ten points for being able to identify a body part you love without any “buts.” Deduct five points if you chose your heart. There’s a chance this is a cop out. Answering “heart” can come from social conditioning, a safe answer that might not allow a more authentic and unique truth to bubble up. You’ll know when you re-take the quiz in 30 days. At that point, if “heart” is your true answer, you’ll get your five points back.
2.                  If you answered question one right away, 10 points. Less than a minute, five points. Up to five minutes and you’re still not coming up with a part you love, zero points. (But all that will change after you’ve read this book.)
3.                  If you were able to easily give a description to question three, give yourself 40 points. If this was challenging, great. No points, but we’ll work on that.
4.                  Notice whether you jump to an internal part or an external part. Either way, add five points. The practice of noticing can be healing.
5.                  Ten points if it took you a long time to answer this (three to five minutes), zero if you answered right away, and five points if you had to think for a minute.
6.                  Ten points if you didn’t draw a blank.
7.                  Pretty much everyone taking this quiz is A or B. Five points for either answer. Eight points for C. If you answered D, you get 10 points for irony. Employing your sense of humor while taking a quiz is both healthy and creative.
8.                  Ten points for any answer and for gifting your spine with imagery. And if you were a fossilized turtle spine, there is a self-help exercise for that in Chapter 6.

80 points or over—The Fluid Alchemist
More than most people, you are in touch with your body, your creativity, and your ability to create. Cranial Alchemy can help you refine the tools you already have and will deepen your connection to the metaphorical, unseen support that surrounds you. You’ll enjoy accessing your internal Direction of Ease so you can create your life, health, and relationships in a powerful and juicy way.

40–80 points—The Searcher
You’ve done some inner work but have either a lack of internal focus or a scattered focus in terms of how you “show up” for yourself and your projects and maybe what you believe is possible in your life. You could use some reliable new tools for whatever transformation you desire. Realizing that you have a treasure trove to search inside yourself is key. Pay close attention to the metaphorical level discussions. Be certain to give extra attention to those exercises that seem most foreign to you.

Under 40—The Inner Apprentice
Work with the exercises in this book and watch yourself grow deep connective roots to the natural world, as well as gain the knowledge to shift perspective and calm your nervous system so you can reach your goals!

Jeannine Wiest is an advanced certified craniosacral therapist, Reiki master, and holistic coach in Los Angeles, California. She has danced on Broadway, dissected a human cadaver, and has clients ranging from corporate escapees to Oscar winners, from billionaires to chronically ill children in Bali.
Wiest received a BFA from Purchase College and holds craniosacral certification from The Upledger Institute, where she has been a longtime teaching assistant.
Wiest is a leading expert in combining craniosacral therapy concepts and creative principles. Her mission is to open people’s eyes to the significance of having a nature-based and metaphorical relationship with one’s own body.

Thursday, November 6, 2014

Positive News of the Week




Dog Allergic to Human's, Sniffles No More


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Tom Hanks New Friend Mr. Ferrari

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Photographs for the Blind

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Wednesday, November 5, 2014

A Story from the East from Sex, Sorcery & Spirit by Jason Miller


In Sex, Sorcery, and Spirit, Jason Miller draws upon his training in Eastern and Western mystery schools to produce a frank, comprehensive exploration of sexual sorcery and spirituality. In clear language he will show you how to take your magic to the next level.  Today we start with a story from the east.

Spiritual stories are important. Stories and myths have an ability to convey meaning on multiple levels at once, as well as place sometimes odd beliefs and practices into a useful context within our particular culture and the world at large. Before we delve into the factual history, theory, and practice of sex magic I want to share two stories that illustrate the role and importance of erotic magic. One story is from the East and another one is from the West, and each has had a deep impact on the mystery traditions of its respective hemisphere. (Look for the story from the West to follow next week)

A Story from the East
The Guhyasamāja is one of the earliest tantras in existence. Dating from the 3rd or 4th century and attributed to the Siddha Asanga, this text is one of the first in Buddhist Literature to extol the virtues of sensory pleasure as a path to enlightenment. The story of how the teaching came into existence is a curious one that involved a Buddha and a King...

It is said that King Indrabhuti, ruler of the country of Uddhiyana in what is now Afghanistan, observed a strange phenomena every night and every morning: a flock of yellow birds that travelled north into the Himalayas at night, and south back to India every morning. The king consulted his ministers on the odd pattern the birds were taking, and they informed him that they were not birds at all, but the Buddha and 500 Arhats all dressed in yellow robes. They would fly to Mt. Kailash in the evening to practice meditation in the solitude of the holy mountain, and fly back to Varanasi in the morning in order to teach the Dharma.

The king, being impressed by this, decided to invite the Buddha to teach in his kingdom. The next day he arranged a massive Puja with heaps of offerings and hundreds of prayers. The Buddha appeared along with his retinue of 500 yellow-robed Arhats. The Buddha then began to teach on what most of us think of as Buddhism: the need for renunciation, abstaining from intoxicants, the benefits of meditation, and of course the value of monastic celibacy.

After a few days of this manner of teaching, King Indrabhuti protested that it was all well and good to renounce the world and become a monk, but that he could not possibly do it. He was responsible for the well-being of his kingdom, the raising of his many children, and of course the happiness of the queen, whom we assume would be upset if the king were to suddenly abandon sex with her. The king asked if there was not another way to attain enlightenment, one that did not abandon sensory enjoyment.

The Buddha smiled at this request and transformed himself into the glorious Guhyasamāja, a being of many arms and heads who sat on a lotus seat in sexual union with a woman who also had many arms and heads. They were in turn surrounded by a mandala of other beings doing the same. Because they were very pure monks, the 500 Arhats who attended the Buddha, as well as all the others in the palace, fainted, which explains why the events are not recalled in the Sutras. The Buddha then taught the king the method of secret conduct which involves using passions that are ordinarily thought of as poisons and alchemically transforming them into the basis of enlightenment itself.

The king and his wife practiced the Guhyasamāja Tantra and attained enlightenment in their own lifetime, a difficult if not impossible task with the Sutric teachings. The king taught the tantric method to all his subjects, who also became fully enlightened, thus depopulating the country of Uddhiyana. Before the inhabitants of the kingdom became beings of light, however, the king write down the tantra and concealed it in a stupa. A sea formed around the stupa and became filled with Nagas (serpent people) who also became enlightened through the method of the tantra. A thousand years later the great Mahasiddha Nagarjuna came across this sea and was allowed by the Nagas to open the stupa and take the text back with him to India.

This story is mirrored very closely in the Kalachakra Tantra. Here it was at the request of King Suchandra, who was from the kingdom of Shambhala, and the Buddha taught it to him as a way of attaining enlightenment that did not require him abandoning his 50 wives! The king took it back to Shambhala (the famous hidden kingdom that has fascinated both East and West, inspiring the stories of Shangri-La from James Hilton’s Lost Horizon, as well as being the location of Madame Blavatsky’s Great White Lodge in her theosophical teachings). The Kalachakra Tantra contains prophesies about the Kingdom of Shambhala: it says the kingdom will come back into phase with our reality sometime around 2424 ad and lead a huge army to vanquish evil forces and usher in a new Golden Age of humanity.

Whatever the merits of such prophesies, it is amusing to wonder if the thousands of people to whom the Dalai Lama gives the Kalachakra initiation each year, who walk away with six-session Guru Yoga prayers, ever dig deep enough to know that, at its core, it is a bedroom practice.

The point of this story, in whichever version you hear it, is to convey a spiritual truth. In this case the takeaway, in my opinion, should be that there is an outer teaching and an inner teaching, which sometimes contradict each other, but which ultimately lead to the same state. The outer teachings tend to be outer teachings because they are easier to understand, can be worked by most people, and are safer than the inner teachings. The inner teachings are meant for special people, thus in both the Guhyasamāja and Kalachakra versions, the person receiving the teaching is a king. In the inner teaching, sex and the other passions that might ordinarily lead one into further materialistic grasping and suffering can be applied through Ghuyacharya, secret conduct, and become a medicine precisely for those things.

The practitioners of the outer teachings will deny the efficacy of this approach. Some are not even aware of its existence. That is okay, and perhaps as it should be. But as monasticism and renunciation seem to be becoming less and less attractive in both the East and the West, some feel that it is time for the inner teachings to become more widespread and lead to a new definition of what spirituality actually entails.




Jason Miller (Inominandum) has devoted the last 23 years to traveling the globe and studying practical magic in its many forms. He is the author of Protection and Reversal Magick, The Sorcerer's Secrets, and Financial Sorcery. He also runs the Strategic Sorcery Training Course and Strategic Sorcery Blog. He lives with his wife and children in the New Jersey Pine Barrens, where he practices and teaches magic. His popular blog can be found at www.inominandum.com/blog.

Thursday, October 30, 2014

Creature of the Month: The Bloodthirsty Monster of the Cemetary by Nick Redfern


A cemetery in Guadalajara, Mexico that is noted for its highly decorative architecture, pillared buildings, elegant tombs and spacious, tree-enveloped grounds, Panteon de Belen was built in 1848 and closed its doors four years before the dawning of the twentieth century. But, that hasn’t stopped its residents from being highly active – which is somewhat notable since each and every one of them is, of course, quite dead!

    Not only that: Panteon de Belen can boast of being home to more ghosts, ghouls and fiends of the night than pretty much any other cemetery in Mexico – and quite possibly even the world, too. That same body of supernatural entities includes just about everything from pirates to bloodthirsty, undead vampires, and spectral hounds to a ghostly, shrieking nun. And such is the interest and fascination in the specters of Panteon de Belen, that guided tours of the cemetery have become incredibly popular, and particularly so – and certainly most appropriately - during the course of the Mexican holiday of November 1-2: Day of the Dead. And, now, you shall see exactly why.

    Without doubt one of the most macabre of all the many tales of terror attached to the cemetery is that of its very own, bloodthirsty monster of the night. So the story goes, back in the 19th Century and to their eternal horror, people began finding the blood-drained corpses of numerous animals in the immediate vicinity of the old tombs. Bodies were also discovered torn apart and strewn around yards, on streets – particularly on Nardo Street, which is located only a few blocks from the graveyard - in nearby woods, and just about anywhere and everywhere else in the area.   

    The savage nature of the attacks, coupled with the massive blood-loss that was clearly in evidence, inevitably pointed to one thing and one thing only: Guadalajara was home to a rampaging and soulless vampire. And when the predatory, undead monster suddenly turned its attentions to the children that lived in the immediate vicinity of Panteon de Belen, crazed hysteria well and truly broke out en masse. Just like in those old black and white monster movies of the 1930s and 1940s, frightened locals locked themselves behind closed doors at night, hung crosses outside their homes, and lived in deep fear of the cold-hearted killer now widely believed to be lurking among them.

    The time eventually came, however, when enough was enough and a plan of action was put into place: a band of men, including a number of who had lost children to the beast, were determined to put an end to the reign of terror that had crippled and blighted their lives. Suspecting that because many of the killings – of both children and animals – occurred in and around the cemetery, the wisest approach was to secretly stake out the old, cold graves by night and confront and kill the marauding monster. It was a plan that actually worked.


    By the light of nothing but a full moon, the black-garbed, pale-faced fiend was cornered in the shadows of the cemetery, in the early hours of one particular morning, while greedily feasting upon the corpse of a young, newly-slaughtered girl. The outraged villagers wasted no time and lunged hard and fast at the undead thing. It took half a dozen men to pin the snarling, shrieking creature to the ground, but their actions paid off. One of the group, armed with the proverbial wooden-stake, thrust it deep into the vampire’s chest, ensuring its reign of terror came to a bloody and decisive end. A variation on the story suggests that rather than having been confronted in the heart of Panteon de Belen itself, the vampire was spied prowling the shadowy streets in search of food, and was stealthily followed by the men to its abode – an innocuous-looking, small apartment on Nardo Street – where swift, cold justice was rapidly and decisively dished out.

    That was not the end of the story – or stories - however. On the following morning, the body of the nightmarish figure was quickly buried in the grounds of the cemetery and covered in concrete, with the stake left firmly in place, deep in its black heart. Several months later, however, distinct cracks started to develop in the thick slab. A cold chill swept throughout the folk of the area. Was the vampire slowly forcing its way out of its concrete prison, as many initially feared was exactly what was going on? No.

    It was actually the roots of a tree that, legend says, sprouted from the wooden-stake that had brought the reign of terror to a shuddering end. But this was no normal tree, as most might astutely suspect. Local folklore says that, even today, cutting the bark results in human blood, rather than sap, seeping from its now fully grown form. Others claim that the tortured faces of the victims of the monster can be seen imprinted in the branches and trunk of the tree. And, fearful that, if it should one day die, the vampire will be unleashed upon the townsfolk to once again embark on a deadly killing spree, even to this very day the tree is devotedly cared for, fed and watered, albeit from a perspective of sheer terror rather than love.

Nick Redfern is the author of many books, including his new release Close Encounters of the Fatal Kind . He has appeared on more than 70 TV shows, including: Fox News; the BBC’s Out of This World; the SyFy Channel’s Proof Positive; the History Channel’s Monster Quest, America’s Book of Secrets, Ancient Aliens, and UFO Hunters; the National Geographic Channel’s Paranatural; and MSNBC’s CountdownNick writes regularly for UFO Magazine, Mysterious Universe, and Fate.

Wednesday, October 29, 2014

Weird News of the Week


12 Creepy Places to See Living Dead

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Kitty Boosts House Sale by 100K

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Actors Dress as Real Dead People for 5K Race

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Wednesday, October 22, 2014

Positive News of the Week


Magician Makes Cash Rain for Homeless

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Bionic Eye Gives Man Sight

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Human Chain Ocean Rescue

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Wednesday, October 15, 2014

Weird News of the Week


Hydro Pod Rescue

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Injections from the Inside

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Do I really sound like that?

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