The occult homestead refers to a place or dwelling that is connected with the supernatural or mystical world. It is a location where those who practice the occult or esoteric arts may reside, perform rituals, or seek spiritual enlightenment. The idea of an occult homestead dates back to ancient times when people believed that certain places had a spiritual significance or were imbued with mystical energies. These locations were often seen as a portal or gateway to other realms or dimensions. In modern times, the concept of the occult homestead has evolved to include not only physical spaces but also virtual ones. With the rise of the internet and digital technology, individuals can now create virtual occult homesteads where they can connect with others who share their interests and beliefs.
The Modern Homestead Garden: Growing Self-sufficiency in Any Size Backyard
The Green Witch s Garden Your Complete Guide to Creating and Cultivating a Magical Garden Space Green Witch Witchcraft Series Arin Murphy-Hiscock 9781507215876 17. All New Square Foot Gardening, 3rd Edition, Fully Updated MORE Projects - NEW Solutions - GROW Vegetables Anywhere Mel Bartholomew, Square Foot Gardening Foundation 9780760362853 24.
With the rise of the internet and digital technology, individuals can now create virtual occult homesteads where they can connect with others who share their interests and beliefs. An occult homestead can take many forms. It could be a secluded cabin in the woods, a Victorian-era mansion, or a small apartment in a bustling city.
Preparing Your Garden for Spring & Spells
A collection of books, handpicked by our gardening expert Sarah, and our resident witches, to help get your garden ready, whether for spring flowers or spellwork!
The Gardener's Journal (Outdoor Journals)
The Gardener's Journal (Outdoor Journals) Weldon Owen
9781681886466
$16.99 Add to Cart Add to Wishlist More Info
The Balcony Gardener: Creative ideas for small spaces
The Balcony Gardener: Creative ideas for small spaces Isabelle Palmer
9781782495529
$19.95 Add to Cart Add to Wishlist More Info
The Modern Homestead Garden: Growing Self-sufficiency in Any Size Backyard
The Modern Homestead Garden: Growing Self-sufficiency in Any Size Backyard Gary Pilarchik
9780760368176
$24.99 Add to Cart Add to Wishlist More Info
Entering Hekate's Garden: The Magick, Medicine & Mystery of Plant Spirit Witchcraft
Entering Hekate's Garden: The Magick, Medicine & Mystery of Plant Spirit Witchcraft Cyndi Brannen
9781578637225
$24.95 Add to Cart Add to Wishlist More Info
Attracting Native Pollinators: The Xerces Society Guide to Conserving North American Bees and Butterflies and Their Habitat
Attracting Native Pollinators: The Xerces Society Guide to Conserving North American Bees and Butterflies and Their Habitat The Xerces Society, Dr. Marla Spivak
9781603426954
$29.95 Add to Cart Add to Wishlist More Info
All New Square Foot Gardening, 3rd Edition, Fully Updated: MORE Projects - NEW Solutions - GROW Vegetables Anywhere
All New Square Foot Gardening, 3rd Edition, Fully Updated: MORE Projects - NEW Solutions - GROW Vegetables Anywhere Mel Bartholomew, Square Foot Gardening Foundation
9780760362853
$24.99 Add to Cart Add to Wishlist More Info
Field Guide to Urban Gardening: How to Grow Plants, No Matter Where You Live: Raised Beds • Vertical Gardening • Indoor Edibles • Balconies and Rooftops • Hydroponics
Field Guide to Urban Gardening: How to Grow Plants, No Matter Where You Live: Raised Beds • Vertical Gardening • Indoor Edibles • Balconies and Rooftops • Hydroponics Kevin Espiritu
9780760363966
$27.99 Add to Cart Add to Wishlist More Info
Zero Waste Gardening: Maximize space and taste with minimal waste
Zero Waste Gardening: Maximize space and taste with minimal waste Ben Raskin
9780711262331
$18.00 Add to Cart Add to Wishlist More Info
The Kew Gardener's Guide to Growing Fruit: The art and science to grow your own fruit (Kew Experts)
The Kew Gardener's Guide to Growing Fruit: The art and science to grow your own fruit (Kew Experts) Kay Maguire, Kew Royal Botanic Gardens, Jason Ingram
9780711239371
$16.00 Add to Cart Add to Wishlist More Info
Eat What You Grow: How to have an undemanding edible garden that is both beautiful and productive
Eat What You Grow: How to have an undemanding edible garden that is both beautiful and productive Alys Fowler
9780857838988
$26.99 Add to Cart Add to Wishlist More Info
Native Plants of the Midwest: A Comprehensive Guide to the Best 500 Species for the Garden
Native Plants of the Midwest: A Comprehensive Guide to the Best 500 Species for the Garden Alan Branhagen
9781604695939
$50.00 Add to Cart Add to Wishlist More Info
Kew: The Witch's Garden: Plants in Folklore, Magic and Traditional Medicine
Kew: The Witch's Garden: Plants in Folklore, Magic and Traditional Medicine Sandra Lawrence
9781787394360
$19.95 Add to Cart Add to Wishlist More Info
The Garden Primer: The Completely Revised Gardener's Bible - 100% Organic
The Garden Primer: The Completely Revised Gardener's Bible - 100% Organic Barbara Damrosch
9780761122753
$27.50 Add to Cart Add to Wishlist More Info
The Backyard Homestead: Produce all the food you need on just a quarter acre!
The Backyard Homestead: Produce all the food you need on just a quarter acre! Carleen Madigan
9781603421386
$18.99 Add to Cart Add to Wishlist More Info
The Hidden Histories of Houseplants: Fascinating Stories of Our Most-Loved Houseplants
The Hidden Histories of Houseplants: Fascinating Stories of Our Most-Loved Houseplants Alice Bailey
9781784884055
$19.99 Add to Cart Add to Wishlist More Info
Folk Magic and Healing: An Unusual History of Everyday Plants
Folk Magic and Healing: An Unusual History of Everyday Plants Fez Inkwright
9781912634118
$14.99 Add to Cart Add to Wishlist More Info
Occult Botany: Sédir's Concise Guide to Magical Plants
Occult Botany: Sédir's Concise Guide to Magical Plants Paul Sédir, R. Bailey
9781644112601
$50.00 Add to Cart Add to Wishlist More Info
Companion Planting: Organic Gardening Tips and Tricks for Healthier, Happier Plants
Companion Planting: Organic Gardening Tips and Tricks for Healthier, Happier Plants Allison Greer, Tim Greer
9781510742598
$16.99 Add to Cart Add to Wishlist More Info
Plant Magic for the Beginner Witch: An Herbalist’s Guide to Heal, Protect and Manifest
Plant Magic for the Beginner Witch: An Herbalist’s Guide to Heal, Protect and Manifest Ally Sands
9781645670032
$18.99 Add to Cart Add to Wishlist More Info
The Green Witch's Garden: Your Complete Guide to Creating and Cultivating a Magical Garden Space (Green Witch Witchcraft Series)
The Green Witch's Garden: Your Complete Guide to Creating and Cultivating a Magical Garden Space (Green Witch Witchcraft Series) Arin Murphy-Hiscock
9781507215876
$17.99 Add to Cart Add to Wishlist More Info
—We renounce religious coercion or the forcing of conscience in any way.
—We hold to an uncompromising belief in nonviolence and nonresistance (as distinct from the narrower and much more relativistically held political activism or advocacy that today the term “pacifism” widely connotes).
—We believe Old Testament Israel manifested the purpose of God sown in a natural body, a body politic, that passed away and rose in a spiritual Body with the risen Christ and the birth of the church as the kingdom in which “all the families of the earth would be blessed.” Although this does not preclude God’s blessing and purpose for natural Israel, the old, “ungerminated” seed of God’s purpose in a natural nation cannot now serve to define the fully flowering fruit in God’s spiritual community comprised of all peoples. Therefore, the Old Testament can no longer be used to justify State churches and their persecution of dissenters, as if the church were merely the Old Testament natural nation of Israel superimposed on the Gentiles.
—We forgo active participation in the polis of time (politics) in favor of a full life in the context of the polis of eternity (the kingdom of God, the community of Christ).
—We believe in the separation of church and State in order to protect and sanctify not the State but the church as Christ’s virgin Bride.
—We believe that, while God commands us to render unto Caesar his due and to duly honor, pray for and obey him, ultimate loyalty and devotion belongs to God—not to Caesar. Especially does this prove crucial when Caesar would forthrightly have us deny God. This belief has incurred much persecution against those of the Anabaptist tradition, from Inquisitors to Nazis and Stalinists. Yet, as Solzhenitsyn said, how different the world would be if all people had responded with the apostle Peter (or, we might add, even James Madison) that God must be obeyed before men.1
—We believe in a certain simplicity of lifestyle, a rootedness in the land with an emphasis on family and intentional community.
—We believe church government arises from a relational form of internalized and noncoercive authority based on consent and emerging from within the local church and associated churches or else spontaneously emerging from a founding ministry. In short, we are of the “free church” or the “believers’ church” tradition. We also believe in a plurality of leaders arranged in the living and relational order given by God in the New Testament.
—We believe in the absolute necessity, for any true individual or corporate life in God, of an encounter with the transcendent God who is Biblically portrayed as “breaking into” and redefining human experience and understanding through revelation and regeneration. This actual entry into God’s presence goes far beyond a belief in merely propositional or scholastic or rationalistic knowledge about God, salvation and Scripture. (We do not fault theological menus but believe they have little value unless believers can eat the promised meal.)
—We believe that knowing God constitutes salvation (John 17:1-3) and that this knowledge of the nature and love of God is relational and presentational, coming through the Lord Jesus Christ.2 Moreover, this must rest solely on the enscriptured Word as it was lived out through the first church and is revealed to us today by the Holy Spirit.3 This revelation is not, in other words, based on the language of Greek (Neoplatonic) philosophy or later church councils or creeds insisting on often nonbiblical terminology as a litmus test for theological points and central issues of faith.
—Parallel to the above, we believe the church is “built on the foundation of the apostles and prophets” as interpreted by the Holy Spirit, not as interpreted by “church fathers,” “the Apologists” or church councils and creeds—as with Jesus, for us also, the so-called and always changing “Great Tradition” does not trump “the Great Presence” and “the Great Book.”4
—Though, as mentioned above, we do not believe Old Testament Israel can any longer serve as a model or justification for the church seizing political power, neither do we accept the classic view of “replacement theology,” which allows for no special calling on the Jewish people in the economy of God’s purpose. We believe instead, along with the apostle Paul, that the spiritual return of a remnant of natural Israel will at the end even become the focus of God’s purpose as God makes “one new man from the two”—Gentiles and Jews. This return will be “life from the dead” for those “branches” that have been broken off and will coincide with the full restoration of the church when, “in the dispensation of the fullness of the times,” He “gathers together in one all things in Christ.”5
—We believe that the New Testament cannot be properly understood apart from the vision and historical context provided by the Old Testament, especially its unfolding revelation of the One God of Israel. Nonetheless, concerning which vision of which testament prevails, whether in shifts of the role of the Law or in the unfolding revelation of God and His requirements for human conduct, the Old is to be interpreted in the greater light of the New as the latter is understood in deep relationship with the Spirit of Christ and in the context of Christ’s Body (John 5:39-40; Eph. 4:11-16). This interpretation will never, however, contradict the revelation of the Old Testament but will only show its meaning more clearly and perfectly (John 10:35).
—In keeping with the above, we hold that, though all Scripture is profitable when rightly applied, the New Testament alone gives the explicit and definitive guidelines for the church and Christian life and should, in its entirety, be interpreted Christocentrically. In short, both the life and teachings of Jesus are at least as important as a standard for Christian life (in ethics, conduct, love and sanctification) as His death and resurrection are for justification and regeneration. And beyond being a mere standard, we believe that the resurrected Christ is now eternally alive and reigns through the Holy Spirit as Head over His Body, the church, which now is His life on earth (Phil. 1:21; Rom. 6:8-9; Eph. 1:22-23). So to be “in Christ” is to necessarily be in His Body, which does not merely model itself after Christ but lives out by the Spirit His very life on earth,6 increasingly conforming itself to His precise image by the power of the same Spirit that indwelt Him without measure (Rom. 8:9-16, 29; John 3:34, NASB).
—We place an emphasis on applying the Bible to everyday life (in other words, lived religion or sanctification or embodied holiness, which marked not only the Anabaptists but also the early Pietists and Wesleyans, as many of these other above traditions also still do). Our stress on orthopraxy does not preclude an equal stress on orthodoxy. Rather, we believe that both right belief and right conduct (orthodoxy and orthopraxy) must be fused in an authentically lived life. But we also believe that both of these elements of right belief (orthodoxy) and right action or living (orthopraxy) must be combined with what T. H. Runyon called “orthopathy” or right feeling, which he saw as “a necessary but currently missing complement.” Runyon insisted that while “experience needs the word of orthodoxy if it is to communicate rightly and the deeds of orthopraxy if it is to be [the instrument of sanctification, nonetheless], . . . both words and deeds need to be filled with the divine power and impact of the motivating Spirit, mediated, received and communicated further through experience.”7 Thus the need for orthopathy, without which no one even cares about right belief or right living, or, for that matter, even God or other human beings. In contrast to this living, deeply experienced faith, humanly arrived at counciliar creeds or doctrines that have no decisive or real bearing on our relationship to God, to our brotherhood or to the world but that are nonetheless used as litmus tests for judging and rejecting others seem to us to deny both the Spirit and letter of Christianity.
—We believe that the great Reformation must at some point go beyond simply the reform of doctrines (and a kind of creedal sacramentalism). They must instead meet and merge with an authentic reformation of human lives and of the church that those lives build. (Some might say the source of this belief also lies in Pietism, though, again, we would say its source is simply Biblical.)
—We view the Reformation as ongoing, even reaching all the way back to the restored roots of New Testament Christianity as it was practiced by its first Jewish believers (what is often pejoratively referred to by its detractors as “primitivism,” but which we refer to as “pristine Christianity”). Because of this, although we place weight on what many consider orthodox, we also remain open to God, knowing that Jesus has not yet returned, and so, in our view of Scripture, the restoration of all things has not yet occurred (Acts 3:21, KJV).
—We believe in the One God of Jewish monotheism who fully incarnated Himself in the fully human life of Jesus of Nazareth with whom He became fully one.8 This oneness we now believe extends into the life of Christ’s corporate Body (John 17:18-24) and the individuals who comprise it. They, too, are brought into oneness with God (at-one-ment) in Spirit, in truth and in love—in an entire culture of the wholeness of life, which we also see as necessarily monotheistic rather than polytheistic or pluralistic or relativistic.
—We believe saving faith always brings a commitment to the “obedience that comes from faith” and a pledge to discipleship, neither of which can be separated from conversion or salvation. In other words, we believe Luther’s words (probably more than Luther himself did) when he said: “A Christian . . . should increase this faith until it is made perfect. For this faith is his life, his righteousness, and his salvation: it saves him and makes him acceptable.”9 And we believe Calvin’s words on this probably far more than Calvin did, that “actual holiness of life . . . is not separated from free imputation of righteousness.”10
—We believe that discipleship is tied to the very formation of gathered believers into the Body of Christ—into the visible church.
—We believe in believer’s baptism (immersion) as a pledge of the old nature into the sacrificial death of Jesus as well as into the lordship of Jesus and that therefore takes place in the name of Jesus.11 Moreover, this pledge is therefore one of submission to a discipleship that leads us in love into an increasing sacrifice of our lapsed nature, in accord with our pledge through baptism into Christ’s own sacrificial death,12 and into a deeper participation in the love and power of Christ’s resurrected life through the Spirit.13 This, then, is the unfolding fulfillment of what began in our new birth in the Spirit.14 It is also thus necessarily an initiation into a believers’ church, an initiation that places us “in Christ” through His own corporate Body now on earth (Rom. 6:3-5; 1 Cor. 12:13).
—We hold, in short, to a belief in spiritual regeneration through a powerful encounter with God (Acts 2:1-4; 10:44-48; 19:1-6).
—We believe the Lord’s Supper is a memorial of Jesus’ singular sacrifice but, at the same time, also signifies and celebrates the ongoing and growing communion in the sacrificial death of Jesus that committed disciples actually do share in their daily life with one another in the Lord. In this sense, we hearken back to the original Anabaptist self-definition of “the community of the committed.” Communion represents the rededication of the individual and the church, a rededication of the pledge originally made at baptism into the sacrificial death of Jesus, which a life lived in love for others entails.
—We believe in a certain separation from the world but without separatism or sectarianism. This could be understood in the sense that a wife’s relationship to her husband is set apart, sanctified, on one level in the marriage but not so much that it would exclude all forms of relationship with those outside the couple’s own particular marital covenant. In other words, adultery is forbidden, but certainly not every conversation or friendship except with one’s husband entails adultery. The same is true of Christ’s Bride, the church.
The important thing is that the space is believed to have a connection to the occult or supernatural. Those who live in or visit an occult homestead often engage in various activities to connect with the spiritual or mystical world. This can include performing rituals, meditating, practicing divination, studying ancient texts or grimoires, and communing with spirits or deities. The occult homestead is a place where individuals can explore their spiritual beliefs and practices without judgment or fear of persecution. It is a sanctuary where people can come together to share knowledge and experiences, and to support one another on their spiritual journeys. The exact nature of the occult homestead is subjective and can vary greatly from person to person. For some, it may be a physical space filled with occult paraphernalia and dedicated altars. For others, it may be a mental or metaphorical space where they can attune their minds to the supernatural. In conclusion, the occult homestead is a place where individuals can connect with the supernatural or mystical world. It is a sanctuary where people can explore their spiritual beliefs, practice rituals, and seek enlightenment. Whether physical or virtual, the occult homestead provides individuals with a sense of community and a space to express their occult interests and beliefs..
Reviews for "Embracing the Dark Arts on Your Homestead"
1. Jane - 2 stars - I was really disappointed with "The occult homestead". The plot was confusing and the characters were uninteresting. I couldn't connect with any of them and found myself not caring about what happened in the end. The writing style was also lackluster and didn't captivate my attention. Overall, I wouldn't recommend this book to anyone looking for an engaging and immersive read in the occult genre.
2. John - 1 star - I found "The occult homestead" to be a complete waste of time. The story had no depth or originality and was filled with cliché occult tropes. The characters were one-dimensional and lacked any development, making it impossible for me to care about their struggles. Additionally, the pacing was incredibly slow, and I struggled to finish the book. I would advise anyone interested in occult stories to look elsewhere for a more captivating and well-executed novel.
3. Sarah - 2 stars - "The occult homestead" was a disappointing read for me. The concept had potential, but it failed to deliver. The author's attempt to create suspense fell flat, and I found myself predicting every twist and turn. The supernatural elements were underdeveloped and felt forced into the story. The incoherent pacing made it difficult to stay engaged, and by the end, I was left feeling unsatisfied. I would recommend seeking out other occult novels that provide a more gripping and coherent narrative.