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aftapati · 7 days ago

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* / Canon divergence - Main verse.

A while has passed after the infamous war between Soul Reapers and Quincy, where eventually the main target to defeat was Yhwach. Aizen's immeasurable prowess was a necessity, therefore he was asked to provide his ' assistance ' to a certain extend. And so he did. But was it for the sake of the pathetic Soul Society that he so - loathes? Not at all.

Regardless all of this and after heavy contemplation from central 46, Aizen was offered partial freedom, still following suit his unavoidable sentence of twenty thousand years. This was due to his contribution in defeating Yhwach. You could say this is some sort of being on probation.

So, what does that mean?

He is allowed once every two weeks to be outside the premise of Muken. He will not be in need of a chair similar to the one he was sealed in, since his outfit will be more than enough to restrain his spiritual pressure to a gargantuan capacity. Adjustments over his outfit have been made, in order to have him ' under control '. ( or so, they believe. And he will make them believe so, as he would find himself entertaining such thought that oozes with imbecility. )

Speaking of his outfit, there were distinguished changes. Only the upper part, with gloves and the eye patch are necessary for him to wear. Hence, he will adorn his body with a standard soul reaper uniform with the aforementioned garments from inside, yet visible to the naked eye. A bit more information could be found here.

He will not be left alone under any circumstances. There would always be someone accompanying him, precisely someone of captaincy rank. Aizen will be allowed to go to certain placed within Seireitei, such as a library, or a tea parlor as prime examples while constantly being monitored.

Or is this what he made everyone to believe?

In reality, he does not oblige entirely to such regulations, just enough solely for his own amusement. His pridefulness and own moralities wouldn't let him to do of such. Thus, it is effortless for him to use the abilities of Kyouka Suigetsu and evade everyone and this pathetic place. So, there are occassions where no one could tell whether this is Aizen partaking in the simple act of drinking a cup of tea -- or an illusion? The only way you will know, is if he allows you to.

Now, when it comes to the rest of his time being imprisoned, he is still sealed in this cross / pillars, disallowing him from doing the slightest of movement. His entire face is also covered with the same material of his outfit and he is only allowed to either speak or merely just watch if one of the keys to his seals is used. That is when he is expecting to be visited. ( mostly regarding his sentence )

If you ask him, he doesn't mind his sentence. Despite that one moment of weakness he experienced during his fight with Ichigo and Urahara's incredible counteractive methods, he had anticipated that something lie this could happen yet did not expect to actually happen. But it's fine. He is aware that the more he remains in this condition the further his strength will evolve. And it will keep growing to the point where the seals will be unable to hold his immeasurable power. He is a man of stretchable patience, therefore his imprisoment could possibly act as part of his plan.

Important note: the majority of the interactions will take place in the setting of being outside Muken, however i will still write him whilst being imprisoned/sealed in Muken.

#❛ ● █ HEADCANON: THE STORYTELLING BEGINS. IS THIS WHAT YOU WISH TO KNOW? ❜#a bit of a long post

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fourteendaysinaweek · 4 years ago

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Show Recommendations

Grimm

Platform: Amazon Prime

Official overview: Portland detective Nick Burkhardt, descended from a long line of warriors known as Grimms, defends his city from magical creatures known as Wesen, which are part human and part animal. Fighting alongside his partner, Hank, colleague Sergeant Wu and friends Monroe and Rosalee, Nick faces off against internal and external forces, including his police captain, Sean Renard.

My overview: Portland detective Nick Burkhardt thinks he's going insane when he randomly starts seeing monsters at the time his aunt goes into a coma. Turns out he's not, in fact, going crazy. He deals with shit trying to kill him and his girlfriend and friends CONSTANTLY and in reality all he wants to do his keep his city safe, and he accidentally saves the world in the process.

Thoughts on the show: I love it, it does have a habit of setting up for recurring characters and then never mentioning them again, so that's annoying. There are 6 seasons. There are some great romances in the show, and also some iffy ones, but the iffy ones are definitely regarded as such in the show, and eventually either develop past the weird stage or die before anymore harm can be done. Aired from 2011 to 2017

Thoughts on the fandom: Wayyyy too small, I know of 0 people around my age who like it, and 90% of the fan base is obsessed with Sasha Roiz who plays Sean Renard (not that I'm judging). Definitely not enough fics out there, and the ones that I've found seem to be poorly written or basically just pwp.

Warehouse 13

Platform: Amazon Prime

Official overview: Following an abrupt transfer, Secret Service agents Pete Lattimer and Myka Bering find themselves in the middle of South Dakota at a massive, top-secret storage warehouse that holds every strange artifact, mysterious relic, out-of-this-world object and supernatural souvenir ever found by the U.S. government. Lattimer and Bering's new task, as directed by the warehouse's caretaker, longtime agent Artie Nielsen, is to investigate reports of unexplainable and paranormal activity in an effort to secure more peculiar and dangerous objects, and to help Artie manage the warehouse itself.

My overview: imagine the TARDIS except it's a warehouse and not a police box (bigger on the inside) and it's full of cursed objects to be kept there so it doesn't destroy the world.

Thoughts on the show: I love it. It accurately depicts trauma and has decent representation such as a black woman everyone is intimidated by because she's the boss, a gay man who isn't sexualized and has development and a personality other than "gay". There is even an incredibly homoerotic friendship between two women that the actress of said women played up because they wanted their characters together, even if one turned out to be not-so-good. The show deals with sexism and victims of neglect. You'll learn a lot of random history while watching the show as all of the artifacts tend to be historically based (the guillotine blade that cut of Marie Antoinette's head, for instance). There are 5 seasons and I'm s3 or 4. Apparently the show does something weird with Pete and Myka at the end, which probably means they get together. Ran 2009 to 2014.

Thoughts on the fandom: again, way too small, although a lot bigger than Grimm. There are quite a few fics out there, mainly for the two women which I ship with my whole heart. There might be some controversy with Eddie McClintock (Pete Lattimer) but I'm not very well-versed in it. I wish Grimm's fandom was as big as W13's.

The Umbrella Academy

Platform: Netflix

Official overview: On one day in 1989, 43 infants are inexplicably born to random, unconnected women who showed no signs of pregnancy the day before. Seven are adopted by billionaire industrialist Sir Reginald Hargreeves, who creates the Umbrella Academy and prepares his "children" to save the world. In their teenage years, though, the family fractures and the team disbands. Fast forward to the present time, when the six surviving members of the clan reunite upon the news of Hargreeves' passing. They work together to solve a mystery surrounding their father's death, but divergent personalities and abilities again pull the estranged family apart, and a global apocalypse is another imminent threat. The series is based on a collection of comics and graphic novels created and written by My Chemical Romance lead singer Gerard Way.

My overview: adult survivors of abuse with increasingly weird/out-there superpowers due to the weird circumstances of their birth come together to celebrate *cough* I mean mourn the passing of their "father" And accidentally cause the apocalypse.

Thoughts on the show: I love it. I've finished season 2,currenfly there are only 2 seasons, it's still in progress, I love it. I'm sure most of you have already watched it because what is the supernatural fandom if not emo? Also a good one for representation. Mexican man with a stutter, black woman with a daughter she is in a custody battle for, gay druggie veteran, Ellen Page, Asian ghost boy, 58 year old man in a 13 year old's body, and a half-chimp man.

Thoughts on the fandom: big. Big big big. Haven't found any fics that cater to my specific wants in a fic, but there are fics. Some of them have weird pairings, but since the show made two (adopted) siblings canon, I can't exactly blame them.

Lost Girl

Platform: I actually have no idea

Official overview: Bo is a small-town girl on the run after a disastrous sexual encounter with her boyfriend ends with his death. Bo learns that she is not human, but a succubus, who feeds on the sexual energy of humans. She and her kind are members of the Fae, creatures of legend, who walk among humans and feed off them in different ways. As she searches for the truth about her origins and runs from her inhuman urges, she vows to help those she meets along the way -- human or Fae -- who need to right a wrong.

My overview: bisexual woman finds out she's a succubus and she has to choose to be either good Fae or bad Fae (I think it's light vs dark but it's been a Hot Minute) she has a thing with a werewolf and also a thing with a Fae doctor who is human and a woman.

Thoughts on the show: it's good, 5 seasons, don't think I've finished the first season. Back when I started watching it it was on Netflix and has since been removed. It's on Vudo but it costs money which is bullshit. It's a little weird at first, but I like it. Ran 2010 to 2015.

Thoughts on the fandom: have not interacted with the fandom for fear of spoilers. I'd imagine this show's fandom is about the size of Grimm.

Being Human (USA version)

Platform: again, I don't know.

Official overview: "Being Human," based on a BBC series of the same name, features three 20-something roommates who each try to keep a secret from the rest of the world -- one is a ghost, another is a vampire and the third is a werewolf. The three roomies try to help one another navigate the complexities of living double lives.

My overview: again, weird starts off in almost the middle of the story. It deals with abuse, death, fighting urges, dealing with past sins, and, well, being human. The characters are Sally (Ghost) Aidan (vampire) and Josh (werewolf). The three of them are trying to live like normal, Aidan and Josh as workers at the local hospital as Sally works to deal with her death.

Thoughts on the show: I love it I just wish I could find it on a reliable site, again, it's on Vudo but it costs money. It definitely had the set up for a good mlm relationship but from what I've gathered they end up forcing heterosexuality.

Thoughts on the fandom: again, too small, roughly the size of Grimm. I have seen 0 fics.

The Librarians

Platform: Hulu I do so believe

Official overview: Cued by TNT's popular 'The Librarian' trilogy, this series introduces new members of an ancient group protecting mystical artefacts. Hidden below the Metropolitan Public Library, the secret society's longtime leader is Flynn Carsen, whose job has become very complicated. To help, the Library recruits Eve, a counterterrorism agent responsible for organizational security; Jacob, who has encyclopedic knowledge of art, architecture and history; Cassandra, who links auditory/sensory hallucinations to memory; and Ezekiel, a skilled thief and master technician. Overseeing them is Jenkins, the reclusive caretaker of the Library's sleepy little outpost in Oregon. Noah Wyle executive produces and recurs as Flynn, the role he played in the movie series.

My overview: very similar to W13. This time imagine the Bunker, and the Warehouse, and boom, you've got the Library.

Thoughts on the show: good! I love it, I just found out it was on Hulu and am going to be binging it as soon as I finish Grimm and Warehouse. I'd love to see a crossover between W13 and The Librarians I feel like they'd have a feud.

Thoughts on the fandom: probably the same size as W13 if not bigger as the series came from movies. Again, haven't finished the series so I haven't interacted with the fandom.

Eureka

Platform: Amazon Prime

Official overview: In the years since World War II, the U.S. government has been relocating the world's geniuses (and their families) to the Pacific Northwest town of Eureka. Daily life there shifts between amazing innovation and total chaos. U.S. Marshal Jack Carter learns this first-hand when his car breaks down in Eureka, stranding him among the town's eccentric citizens. When they unleash a scientific creation still unknown to the outside world, it's up to Carter to restore order. Subsequently, he's let in on one of America's best-kept secrets.

My overview: a small town but make every person a genius. Has some crossover with Warehouse 13, they exist in the same universe.

Thoughts on the show: I love it so far. Just the kind of weird shit I enjoy.

Thoughts on the fandom: I'd imagine about the size of Warehouse 13's but I've yet to interact considering I'm still in season 1.

#show recommendations #show recs

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errantabbot · 4 years ago

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Gold Dust and Orthodoxy: A Teisho for Today

Gold Dust Is Valuable (The Rinzai Roku, Case #53)

“Governor Wang visited Zen Master Rinzai one day. When they happened to pass the monk’s hall, the Governor asked Master Rinzai; “Do the monks in this monastery all study the Sutras?” “No, they do not,” answered Rinzai. The Governor further queried; “Then, do they practice meditation?” The Master replied again; “No, they do not.” The Governor was confused so he asked; “If they neither study the Sutras nor practice meditation, what then do they do?” Master Rinzai said; “All of my students are training to become Buddhas.” The Governor said; “Though gold dust is precious, in the eyes it clouds the vision.” Master Rinzai remarked; “And I almost took you for a common fellow!”

I have been reflecting lately on the reality that I have a really interesting mixture of students. On one hand I have a number of folks who live relatively lay, householder style lives, a place where I find myself increasingly in recent years. And on the other hand, I have a number of folks who live fairly stringent monastic style lives, replete with the robes, haircuts, daily liturgical schedules, and high ceremonial. Because of our varied locales around the country, usually these folks mostly engage one another on social media, and in retreat once a year so. Given the nature of 2020, however, and our ongoing social distancing precautions, with the continued closure of our temples, we initiated, as Roshi Al has, a number of Zoom programs where all have been invited to practice together, usually in the examination of our traditional collections of “Zen Case Studies” (or koans), and this has been an interesting exercise.

I’ve noted that my householder students are often highly educated, with secular jobs that reflect such efforts, and too, they’re often quite concerned with an academic, rational study and practice of Buddhism. On the other hand, I’ve observed that my monastic students tend to be a bit more earthy, deeply connected with matters of the heart, and are far more interested in liturgical and embodied meditative practices. This seeming division is well known to Buddhist history, and at times it has been posited as a division between sutra study and zen study, most often as an irreconcilable divide. That said, I’m not so quick to pass off Zen as mere meditation focused practiced. Indeed, I would contend that when Bodhidharma uttered his sacred verse (you know, “a special transmission outside of the scriptures, not dependent on words and letters, directly pointing at the mind and becoming Buddha”) that he did so not with the intention of forgoing sutra study, or scholarly, rational concerns, and certainly not to facilitate a mere trade off with such interests for the sentimentality, and typically reductionist romanticization that can be associated with the meditative and liturgical practices that often find themselves broadly situated under the banner of Zen.

As most of you know, Zen is something notoriously difficult to pin down and define as something of a “Gestalt,” or phenomenon possessed seemingly of more than its constituent parts. While a simple definition might be, somewhat accurately even, “concentrated attention,” or colloquially “meditation,” that doesn’t quite do this discipline justice. No doubt, shared Buddhist history across traditions is replete with individuals who have wholeheartedly cast themselves into the furnace of meditative fervor, and who have, after considerable number of years, decades even, done little but ruminate on their rather stagnant patterns of suffering and delusion.

On the other hand, Zen orthodoxy is filled with stories and hagiographies of personalities, such as the sixth patriarch Hui Neng who have come to rather complete, and integrated awakening experiences after relatively little practice or cultivation. In fact, Hui Neng is a particularly fascinating, idealized case, as this universal Zen ancestor’s cultivation consisted of little more than cutting wood and selling his wares in a marketplace while accidentally hearing a recitation of a sutra that seemed to attune his mind to the frequency of awakening. (How’s that for a gestalt?)

However, even the most devout proponents of the doctrine of “sudden” (rather than “gradual”) awakening would rarely, if ever, recognize such a phenomenon as actually happening in the real, lived lives of contemporary practitioners whose lives are strewn with rational factuality rather than filtered ideality.

In this, if Zen is simply meditation, how can practitioners devote themselves to the discipline of silent sitting for decades upon decades and reap the harvest of neither sudden nor gradual cultivation? And further, how can luminary personalities such as Hui Neng seemingly devote no time to meditation, and stumble into the spiritual parenthood of not just myriad practitioners, but indeed, myriad schools and lineages?

In this, then, if Zen is not reducible to meditation, and if formal sitting is not required for awakening in Zen orthodoxy, why do we continue to hold the practice thereof so closely to our hearts? Indeed, Hui Neng’s story could be understood to be dismissive not only of run-of-the-mill meditation, but too of liturgy, precepts, and sutra study. Why bother with any of that, as we do?

Case fifty-three of the Rinzai Roku is a fantastic dialogue that exemplifies this dilemma. Governor Wang, holding to the classical dichotomy that posits an unquestionable divide between the sutric and meditative schools queries Master Rinzai on the training of his students, who seem to be possessed of neither this-nor-that, but rather of reality itself in the practice of Buddhahood itself. Responding then, to Master Rinzai’s cuttingly truthful characterization of the school of thought that makes up more than half of our Open Mind Zen School’s inherited dharma lineage, Governor Wang observes “gold dust is precious, but, in the eyes it clouds the vision.”

Friends, there is no doubt to me that sutric, rational, and scholastic rooted inquiry is a valuable, worth its weight in gold spiritual discipline. Too, there is no doubt that the meditative practice of sitting down, shutting up, and paying attention is a precious, worth its weight in gold spiritual discipline. That said, if we get too close, if we hold too tightly, if we allow our eyes to become organs of projection rather than perception in committing to any of this, it’s all poisonous, damaging, and blinding. Such is the potential nature of literally all orthodoxy (and likely heterodoxy, but we’ll leave that for another day).

Orthodoxy is generally defined as “conforming to what is generally or traditionally accepted as right or true; established and approved.” While the connotation of such a definition generally implies something ancient, venerable, and unchanging, it’s that unchanging notion that makes the usual implications of orthodoxy utterly incompatible with Buddhist teaching, which universally posits that literally all things are changing, transitory, in process, and ultimately insubstantial, and unreal in their immaterial nature.

Buddhist orthodoxy, therefore, must be alive and open to subtle refinement over time as generations come and go. As nothing is truly stationary, stagnant, or even comprehensive in any would-be stable position, the truest assertions are those which remain conversant with reality, and evolve not only with, but indeed for it.

At its best, rendering something as orthodox is to give it a particular status which reminds us that it (and the processes pertaining to how it came to be) is, or are, worthy of due consideration and particular attention over time. In this, orthodoxy must never become an untouchable status that renders a thing free from criticism or exempt from change. Rather, it should provide something of a shield from the flippant disregard and inconsiderate abandonment that Zen students, and certainly our rather shared post-religious, post-modern ever secularizing culture can itself frequently render.

It’s interesting to note that Buddhism was first founded by Siddhartha Gautama with his observation that existence itself is seemingly wrapped up entirely with pain and disappointment, or Dukkha. The Buddha asserted that this pain and disappointment is birthed from nowhere other than our own consciousness, and particularly, from our tendencies to incorrectly regard nature as anything other than what it is. Nature, then, the Buddha posited, is marked with impermanence (anicca), insubstantiality (anatta), and the ever-looming potential for dissatisfaction (dukkha), because human psyches seem so primed to be particularly averse to impermanence and insubstantiality.

The Buddha’s answer to this quandary, in alignment with the orthodox, sramanic suppositions of his time was to step away from it all. To increasingly renounce material nature so as to become unbounded from it, and to eventually leave it behind. This, of course, is the origin of the Zen school – contemplating the nature of existence, it’s innate problems, and stepping off the wheel in responding to the observations assumed to arise from that contemplation.

As Buddhism gained popularity and requisite adherence, it gained too critically discerning minds, each sincerely engaged with the burgeoning orthodoxy of Buddhism, but also with that of reality itself. Slowly, subtle divergences, caveats, and new directions appeared, and a multitude of schools of Buddhism became (and are becoming) established, each with their own sets of orthodox presuppositions.

As these oft metaphysical suppositions have been added, subtracted, and supplanted within these traditions, practices and eschatological suppositions have evolved accordingly. This is proactively happening too as Buddhism continues to mingle with modernity’s secular materialism, and post-modernity’s emerging trans-secular relativism.

When Siddhartha Gautama was alive and teaching, the religious milieu of the day widely supported the notion of postmortem reincarnation. Accordingly, the Buddha’s response to the perception of the impermanence, insubstantiality, and tendency toward dissatisfaction that seemingly define material reality was to separate oneself so far from it that one could become disentangled with it entirely, forgoing then reanimation on a physical plane after death, and thereby dissolving into the void in a “final enlightenment”.

In pondering the context and milieu of contemporary America, however, where notions of postmortem existence are increasingly anathema to the masses, and where dissolving into the void is to be assumed rather than to be striven for, orthodoxy has to evolve lest it abandon conversation and therefore relevance. While notions of the impermanent and insubstantial nature of reality have become nothing but more acceptable as legitimate assumptions in our day and age, the inextricability of suffering and dissatisfaction from those assumptions has become less so.

In Buddhist orthodoxy enlightenment has long been cast as multifold, as encompassing initial and final iterations. While so-called “final enlightenment” has been synonymous with dissolution into the void, initial enlightenment (or “entering the stream” as it’s sometimes called) has been understood as a related primer state, defined by its secession from suffering and dissatisfaction, while not having yet abandoned the substrate of impermanent and insubstantial material reality.

Various traditions have continuously produced and upheld various personalities said to have achieved initial awakening, and who have thereby become destined for the proposed final awakening of mahaparinirvana or voidous dissolution. Our own traditions of dharma transmission and inka shomei are certainly related to this practice.

That said, if, as modernity might postulate, one need not strive toward the inevitability that is the void, one’s relationship to the material reality that precedes that inevitability (the void and it’s appendant orthodoxy) must change. Without such change, how might we credibly define enlightenment, let alone multistage awakening, as being worth any striving, should a universal grace be afforded to all in the indiscriminate voidant dissolution of all, without regard for virtue or vice, for cultivation or ignorance?

Assuming that the enlightened persons identified within various traditions and histories as having been possessed of an experience of awakening to a reality beyond that defined by the suffering appendant to the impermanent and insubstantial reality of here-and-now are to be valued, enlightenment must be qualified as being entirely wrapped up within material existence, rather than standing in opposition to it.

As such, it is no longer acceptable to abandon life in the present, perceptible world for a potentially void hereafter, which is increasingly taken as a given rather than an uncertain goal, to be entered into through burying oneself alive in the renunciation of the world through planting one’s head in the sutras, or atop a mountain of zafus and zabutons.

Saliently, Master Rinzai said; “All of my students are training to become Buddhas.” Not sutra masters, not meditation adepts, not even disciples of Shakyamuni Buddha and his pre-modern assumptions, rather, Buddhas in and of their own accord. Full stop. This Buddhahood is attained not merely through studying the sutras, and not merely through practicing meditation. What then is this practice?

It’s fascinating to me, that Governor Wang, at once wrapped up in classical duality, suddenly finds clarity in his dialogue with Master Rinzai, seeing the “gold” in these aforementioned practices, and realizing their proper place, but that is to say not in unquestioned orthodoxy, as dust blindingly blown into the eyes.

“I almost took you for a common fellow,” Master Rinzai concludes, in an alive dialogue that has naturally come to be complied as but one case among many in a sutra-like compendium.

Where and how do we train to become Buddhas, rather than Buddhists?

It’s nearing 10:00am, central time anyway. How’s about we have a bit of conversation, of alive dialogue? The central discipline of Zen, after all, has never been sutra study or meditation, but rather dialogue with and in this very moment, not the moments of 2,500 years ago, 1000 years ago, or even 10 seconds ago. Right here, right now. What – is – this? And I don’t mean that hypothetically.

~Sunyananda

#zen #buddhism #buddha #buddhist #dharma #enlightenment #sangha #awakening #nirvana #peace #Rinzai #teisho #dharma talk #koan #kongan

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fctedivided · 1 year ago

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@vixlenxe / @trickyxkisses

(source)

#the aesthetic!#:: faces in their universe. || visage. ::#:: freelancer of liberty wings. || leon. ::#vixlenxe #trickyxkisses #( goddess violeta. )#( Akira Kusuru. )#:: a reality outside the prime. || divergent verse. ::

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timediverge · 6 years ago

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Worldline report: Despair Survivalist

This is a resource for anyone who wants to interact with my Despair Survivalist verse. In this post, I will lay out a variety of background/lore information, provide plot hooks for threads, and explain brief histories of every character in STEINS;GATE within this verse. Thank you for taking an interest. If it isn’t obvious, this verse is kind of a passion project and I would be VERY pleased if anyone else appreciates it.

Trigger warning!

Some really terrible stuff happens during the tragedy. If you don’t want to read about a world where society was brought to ruin by a band of murderous terrorists devoted to the concept of spreading despair, read no further. If you don’t want to be spoiled for STEINS;GATE or Danganronpa, read no further.

First, some housekeeping: This verse does not connect with any of my other Danganronpa verses. If you have a Danganronpa muse and you interact with Okabe in this verse, I will assume they haven’t met before. This can change depending upon plotting, but Okabe was not a student at Hope’s Peak Academy. Those verses only lead into his Despair verse for now. Also, all of the character background stuff I write for characters other than Okabe in this post is for my reference and is based on my headcanons. If you don’t like what happens to your muse, then we can plot a new fate for them. A lot of this is really long, so feel free to skip around to what interests you.

BACKGROUND

As for the background of this verse, it is a hybrid of STEINS;GATE and Danganronpa. The Tragedy occurs on August 13th, a Friday. Moments after a bomb threat stopped all the trains to and from Akihabara, terrorist attacks struck throughout all of Tokyo. Soon entire districts were in flames, and riots consumed the streets. The Tragedy had begun all across the world. Within hours, most world governments collapsed. The world entered a war without end. War for the sake of waging war.

Less than an hour after the riots started, masked men entered Okabe’s lab. Despair fanatics, as they would later be called. Whatever happened next is known only to Okabe himself. He sent his final D-mail to himself an hour prior. The message was clear and concise. LOCKDOOR. And a moment later the power went out. The newly locked door deterred the attack, and Okabe and the others survived through the riot.

When the sun rose on Akihabara, the city was transformed into a wasteland of blood and despair. The sun set again before the lab mems went outside to take a look around. For the second time in his life, Okabe saw the streets of Akihabara go empty. Over the following weeks, Okabe and his friends made several excursions into the city, avoiding fanatics and other survivors as much as they could. In the short term, they only wanted enough provisions to ‘wait out’ the Tragedy. Without TV or internet, they had no way of knowing that society had collapsed and that they were almost entirely cut off from the outside world. In the long term, they were trying to build a rudimentary antenna so they could reestablish cell phone service.

CHARACTER REPORTS

In this section, I will rattle off the details of what happened to all of the lab members. Some of this will be vague, as @timedenied and I have only briefly discussed a few of the characters. As I said in the introduction, these are for reference and will not be imposed upon you if you rp any of these characters. Going to also reiterate my spoiler warning, and my trigger warning just to be safe.

Okabe Rintaro - LAB MEM 001

Okabe, as usual, has seen more horrors than the other members of the lab. He remembers the events before his final D-mail, and refuses to speak to anyone about it. During their first trip outside after the riots, Okabe climbed a tall building and looked out to Ikebukuro, where he and Mayuri’s families are. The entire district was in flames. He tries to keep his friends together and to keep them motivated. He feels that it is his responsibility to protect his friends, and he tends to take the lead in most of their operations. He has dubbed their ongoing excursions into the city in search of supplies “Operation Fimbulwinter.”

Shiina Mayuri - LAB MEM 002

Mayuri’s skill at making cosplays has actually been very useful since the fall of society. She can make weather-appropriate clothing for the others, and mend their clothes if they get damaged. The others are shielding her from the truth outside. They rarely bring her into the city with them, and they speak in vague terms about the fanatics when she is around. Unfortunately for them, all this really does is make her anxious and confused.

Hashida Itaru - LAB MEM 003

Daru only sometimes accompanies the others into the city. With no electricity, he spends large amounts of time reading and rereading manga, and working on Future Gadgets, especially the MLRCPA v 2.36 (Mobile long-range cell phone antenna), despite the scarcity of parts for it. He is seemingly immune to cabin fever.

Makise Kurisu - LAB MEM 004

-awaiting notes from @timedenied-

Moeka Kiryuu - LAB MEM 005

After the failed raid on the Future Gadget Laboratory, Moekka and her fellow rounders were swept up in the riots. They were in a better position to survive than the civilians, given that they were armed. However, the tide of Despair was too much. They were quickly picked off by the fanatics until only Moeka remained. When the power went out, she lost all contact with FB. Okabe and the others haven’t seen her since the collapse of society, but she is likely either dead or in despair.

Luka Urushibara - LAB MEM 006

The Despair fanatics acted to attack the nation’s hope. This made temples and shrines prime targets. Luka’s home was targetted directly. The fanatics stormed in and killed everyone inside, led by members of Ultimate Despair directly. She would have been killed, or worse, had she not been training with her sword at the time. In a desperate act, she killed a fanatic in self-defense. Seeing that she was already in despair, the leaders of the operation let her live, on the condition that she burn the shrine to the ground for them. She still lives in the burned-out wreckage of her former home, rarely leaving to look for food. She clings to the “supernatural” sword as if it is part of her body. (Note: By default, it was Kuzuryuu and Pekoyama who lead the raid, but this can be changed based on plotting.)

Akiha Rumiho - LAB MEM 007

Rumiho might’ve seemed safer than most in her penthouse apartment. Despair had other ideas. One of the spectators during one of her RAInet tournaments was a devotee of Ultimate Despair and took a sordid interest in her. In the time leading up to the strategy, he stalked her and found out where she lived. When the riots began, her building was specifically targetted. Practically everyone inside was murdered on the way to the penthouse. When the fanatics breached the door, they offered her father a terrible choice. Would he spare his daughter’s life in exchange for his own? Naturally, he chose Faris and was killed. She was held captive in the apartment for some time before she killed a fanatic in self-defense. In an act of vengeance, the remaining fanatics sabotaged the elevator and destroyed all the stairwells in the building, leaving her to die.

Suzuha Amane - LAB MEM 008

Moments before the tragedy begins, Suzuha notices something disturbing. The divergence meter had changed. It showed divergence beyond 1%. She was in shock long enough to be caught up in the riots. At first, she tried to take cover in the Lab, but the door was locked. She had no choice but to take cover deeper into the city. Luckily, her skills as a survivalist in SERN’s Dystopia kept her alive in the coming weeks. She spent her time alone, single-mindedly seeking her time machine in the Radio building. As bad as the SERN Dystopia was, this was not the future she was fighting for. More disturbing than that, someone had altered the timeline right under her nose. If and when she reaches her time machine, she will realize it is broken and she can’t fix it. Trapping her in this horrible past.

Yugo and Nae Tennouji

Their status is unknown to all but SERN. Okabe reassures the others that a big, strong guy like Mr. Braun could keep his daughter safe, but in reality, he isn’t very confident.

PLOT HOOKS AND STORY CONSIDERATIONS

In this section, I will try to write out a few general plot ideas that can be used for RPs in this verse. This will include a few story considerations that haven’t been fully fleshed out yet. For now, I will only include story hooks for Okabe, for obvious reasons. That being said, I may add more for other characters at some point. These are not the only plots I will do in this verse, they just serve as a baseline for easier plotting.

GENERAL

The following plot hooks are for any muse other than the ones mentioned on this Worldline report. Namely, crossovers, Danganronpa muses, OCs, ect.

Despite the fact that Okabe always scavenges with a partner, something causes him to get separated from his fellow lab member. In his frantic attempt to reunite with his friend, He breaks one of his personal rules and gets spotted by another survivor. (Very basic plot hook with a lot of options.)

When the lab members finish the MLRCPA v 2.36 (Mobile long-range cell phone antenna) an automated phone call from the government. Your muse calls the number back, only to be connected to the phone attached to the Antenna. Okabe calls your muse back shortly afterward.

More coming soon!

STEINS;GATE

These quick template hooks are for if you RP a STEINS;GATE muse and want to use my Character Record as a base for a thread with me.

Link.

-UNDER CONSTRUCTION-

#ᵂᵒʳˡᵈˡᶤᶰᵉ ʳᵉᶜᵒʳᵈˢ (verses)

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