#D Imman

[cat-of-starlight]

Heyyyyyyyyyyyyyy followers- you will probably be receiving a shit ton of reblogs for a hyperfixation of mine so. just a heads up lmaooo

[tradedsymmetry]

It is almost impossible for me to read the word "extant" without thinking about mushrooms and sokka and "decay is an extant form of life/you cannot kill me in a way that matters" and it really sucks because the authors of my world religions textbook LOVE the word "extant" lolol Not as much as they love "immanent" and "antiquity" and "august" but they still love it lmao

[essektheylyss]

Honestly I have never been more firm in my belief in the Luxon as the god-as-GM-stand-in. The entity that exists to navigate the tension between the immanent pantheons and divine manipulation of the classical D&D setting—via acts as small as divination and as large as the deus ex machina, and entangled into the game via the hallmark of divine classes, which some settings have tried with varied success to address—and the chance and entropy inherent in the mechanics of the game and its reliance on dice rolls and player agency. The ruler and mediator of the game itself. My absolute beloved.

[bijoumikhawal]

oooo a different paper I'm reading has pointed out that Jeremiah and the Elephantine Temple may be contemporaries- notably, alongside mentioning a "Queen of Heaven" her followers are associated with living in Egypt, and the Elephantine Temple recognized G-d as having a female consort

By the way the paper I mentioned arguing at a certain point Asherah was viewed as the same as G-d, just female by a sect of Jews was
"Jeremiah 44: What if ‘the Queen of Heaven’ is YHWH" doi: 10.1177/0309089209105690 and it is on sci-hub

[girlactionfigure]

✡️ SAFETY BRIEF for SHABBAT - for those in ISRAEL who are Shabbat observant

Chief Rabbinute instructions with Risk Adjustments and sensible advise

✡️ Note Israel Realtime DOES NOT POST updates on Shabbat or Holy-days (Israel time) UNLESS life threatening / saving. 

✡️ May G-d grant you a safe Shabbat of peace, success to our soldiers, and safe return of our hostages immediately.

⚠️MOST OF THE COUNTRY = MEDIUM-HIGH RISK — War continues and surprise attacks can occur, but no known immanent events.

⚠️NORTH - VERY HIGH RISK — Attacks WILL ALMOST CERTAINLY occur on Shabbat in the north, any town north of Route 85 at maximum risk as well as all of the Golan.

➡️ PREPARE YOUR SAFE SPACE before Shabbat: unlocked, lights on.

 .. .. .. .. HIGH RISK = A/C on, phone in there (plugged in or portable power bank), water, metal window locked in place.  Children?  Snacks, mattresses.

➡️ SYNAGOGUE SAFE SPACE, AND ARMED MEMBERS:  Armed members a very good idea everywhere.  

.. .. .. .. HIGH RISK = use a synagogue with a protected space or one very close by.

➡️ SAFE TO GO TO SYNAGOGUE?  Prepare in case there are sirens on the way - know the nearest protected space on the way and what to do if you can’t reach one.

➡️ CHILDREN, ELDERLY, DISABLED? 

.. .. .. .. HIGH RISK = if you can’t move quickly to a protected space or have multiple young children - not safe to go.  Do the children know what to do if a siren happens?  Practice it!

➡️ CARRY YOUR WEAPON, even without an eruv.  Pepper spray, legal-size knife, legal gun. We are at war, people are trying to hurt us.

➡️ CALL POLICE, DO NOT HESITATE !! - If anything suspicious, rocket fall in the area - CALL POLICE immediately!  Dial 100, you may save lives.

➡️ MONITOR FOR ALERTS via Silent (Shabbat) Channels..

       —- last week this option DID NOT WORK via computer, alerts were NOT SENT on the computer stream, I recommend using another method if by computer —-

.. SILENT TV -  Channel 14 - stream https://www.now14.co.il/live/ (doesn’t work with adblocker - turn off adblocker for their site)

.. SILENT RADIO - 

• Kol Chai radio - on radio 92.8, 93 and 102.5. - stream https://www.93fm.co.il/radio/players/%d7%a9%d7%99%d7%93%d7%95%d7%a8-%d7%97%d7%99/

• Kol BaRama Radio - on radio 92.1, 104.3, 105.7 and 107.6. - stream https://kol-barama.co.il/live/

• Galei Israel - on radio 89.3, 94 and 106.5. - https://www.rlive.co.il/station/galey-israel

.. ON COMPUTER - leave a computer open to https://www.oref.org.il/en (only in Israel) - alerts will display and sound on the screen. Turn OFF screen saver, sleep and hibernate.

.. VIA APP - leave on phone with red alert app.  Set app to YOUR area so it only alerts for your area.

✡️ It is a mitzvah to take actions to protect and save and preserve life on Shabbat, not a violation.  But ONLY actions which do so.

[starsurface]

Hello I hope you don't mind another request is it possible to have a platonic thingy for CG Hanzo Hasashi and Regressor Takeda Takahashi ? Either headcannons or a one-shot fic totally up to you I really like your content

Yes!!! So sorry for the time it took!!! <3 (this is also on my AO3 if you wanna check it out!! :D)

<3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3

CG Hanzo w/ Regressor Takeda (Fic)

When Hanzo saw his Chujin, the boy seemed frustrated, upset.

Hanzo hadn't espect to see him this upset. Normally Takeda wasn't a hot headed individual.

But when he came back to spend a few days with the Shirai Ryu, he seemed cold, irritated by the smallest things. Blinking back tears as Hanzo hugged him.

Takeda wasn't supposed to stay for long, just a few days before heading back from Special Forces. Had something happened on base? Or did him and Jacqui get into a big fight?

Hanzo had sent Takeda to his room so he could unpack his things. Making some tea for the two to share, and maybe speak about what was bothering Takeda.

"Chujin?" Hanzo knocked, letting himself into the room after a moment. "I made us some-"

Takeda snapped, snapping his head towards Hanzo, "What?! I'm unpacking, what could you possibly want-"

Takeda took a step as he turned, knocking his side into the corner of the his old desk.

The corner, to be exact.

And he hit it hard

He winced in pain, holding his side as he stumbled slightly. Hanzo grimaced, knowing this would only irritate the boy more.

What Hanzo hadn't expected was for Takeda to punch the table.

"Fuck!' Takeda yelped, holding his wrist as he backed into his wall. "Fuck, fuck, fuck! Shit that hurt!"

"Of course it did, you punched your desk," Hanzo gently scolded, placiing the tea on the desk. "Let me see it. Your wrist was bent and your punch was sloppy. . . It doesn't look broken, nor did you make a mark. Are you okay?"

"'M fine," Takeda looked at the ground. Feeling ashamed of his childish actions. "Didn't mean to hurt the table."

"It's okay. Can I see your bruise?" Hanzo asked, Takeda pouted. "I want to know if it needs any ice or treatment."

Takeda nodded, lifting the side of his shirt. Hanzo frowned at the forming bruise. It was a bad one too.

"Alright, I'll send someone to get some ice-"

Takeda hiccuped, finally letting his tears flow. His side really hurt, and his wrist hurt too.

And there was his entire month. It had been so crappy, so irritating. Setting him in a bad mood when he left the base and followed him here. he felt so tiny and small when he got home, and right now wasn't helping.

Hanzo frowned, kneeling slightly so he could see Takeda's face, "Chujin? Tell me whats wrong."

"Hurts," Takeda mumbled, holding his side. "Hurts, Papa."

Hanzo was slightly taken back by the Papa title. Normally Takeda called him Bubba. Unless he felt smaller, or was upset.

"I know," Hanzo sent a quick text to one of his higher members to bring an ice pack to Takeda's room. he then opened up his arms, "Come here."

Takeda looked slightly suspicious, "Hug?"

"Hug," Hanzo confirmed.

Takeda rushed into Hanzo's arms, breaking down immanently. Hanzo wrapped his arms around Takeda, rubbing his back and swaying them. It helped Hanzo when he was upset. And it seemed to work on Takeda.

Takeda squeezed him harder, choking slightly. He had been so stressed all month, and it was all catching up so quickly.

He felt so small and tiny in Hanzo's arms. His mind felt fuzzy too, and he knew he was regressing very fast.

Takeda cried in Hanzo's arms for a small while before pulling away. The poor boy rubbed his puffy eyes. hiccuping softly. A small knock was at the door, and someone asked if Grandmaster Hasashi was inside.

Hanzo quickly grabbed the ice pack, and Takeda sat on his bed. Hanzo knelt in front of him, and Takeda lifted his shirt slightly so Hanzo could put the ice there. His side hurt badly. And his bruise looked like it was going to stick around for a bit.

"You know, Takeda, we can't hit things when we're upset," Hanzo said, pressing the wrapped ice against Takeda's side. Takeda hissed slightly at the temperature. "I know, bub, it's pretty cold."

"S'okay," Takeda mumbled, rubbing his eyes. "'M sorry for hitting the table, Papa. Was naughty of me."

"A bit, but I understand that you were frustrated," Hanzo ruffled his hair. "But next time we can't hit things when we're angry, okay? Is that what we do when things get stressful?"

"No," Takeda shook his head.

"What do we need to do first?"

"Breathe?" Takeda asked, looking confused. "Sleep?"

Hanzo held back a laugh, "Both very good answers. But we need to communicate about why we're so upset. Otherwise we could hit others."

Takeda nodded, "And that's not nice."

"Your very smart, Takeda," Hanzo praised, ruffling the boy's hair. Takeda's eyes lit up at the comment. Although his face went sad and almost pouty.

"Am I in trouble for hitting the table?" he asked.

"Well. . . This behavior isn't very nice nor acceptable," Hanzo said firmly, receiving a small nod. "However, I think we can let some things slide-"

"Really!" Takeda smiled, kicking his feet slightly.

"If," Hanzo continued, receiving a sheepish giggle from the boy, "you tell me why you were so upset. Rarely do I see such a fire from you, young Chujin."

Takeda frowned, his feet no longer kicking. He held his ice pack so hanzo could sit beside him. Hanzo put an arm around him, pulling Takeda into another hug as the boy began to cry again.

"Long month," Takeda finally said. "I- There's so much to do, Papa! It's been mission after mission, and when there's free time it's just training!"

Hanzo wrapped his arm around Takeda's shoulder, gently shushing him as Takeda began to cry again, "Let is all out, young one. When was the last time you slipped?"

"A month? Two? Didn't mean to, just didn't have any time!" Takeda frowned. "Want my Momma, Papa."

"Shall I call Jacqui?" hanzo offered, receiving a small hesitated nod. "I can still stay, young one. I won't leave if you don't want me to."

"Want cuddles and tv," Takeda looked hopeful. "And facetime Momma. . . On the tablet."

"Ah, Skype," Hanzo nodded. "We can do that."

". . . Love you, Papa," Takeda mumbled, rubbing his eyes. Although there was a small smile on his face

Hanzo smiled softly, "Love you too, Squirt."

Perhaps he should call Johnny or Sonya and tell them off.

. . . Okay, he definitely will, but Takeda didn't have to know that. . . yet.

<3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3 <3

Hey!! If anyone knows what Papa/Dada and Mama/Mommy are in Thai, could you tell me? :3

I wanted to have Takeda call them thar instead, since Shujin was Thai and it'd make sense for him to know it. <3

[nicklloydnow]

Derek Mears as Judge Holden

“Judge Holden's Weltanschauung-

His Theoretical Teaching

Since the hopes of a harmony and a Kantian "perpetual peace" prove to be untenable, all that remains is war, the "ultimate practitioner," who destroys by pushing things into their eternal existence. Like Heraclitus, the judge gives war its supremacy because war shows how things really are. It contains the principle of reality and points to the fact that existence, not the mind, has to come first. In a duel, it is only the outcome that counts. It does not matter which of the participants is right or wrong. War supersedes and overwrites such distinctions. Any other preconceived framework formed by the mind will fail the test of reality. In a Nietzschean manner, the judge gives the example of the moral law as an invention for the "weak." For Nietzsche, the weak are those who cannot come to a clear-cut decision and thus establish an end. McCarthy's nihilism is so systematic that the outcome is not moralizable post factum. One cannot even suggest that "might can be right" because power is absolute and cannot be represented in terms of right and wrong; it just is. The only possible law is the "historical law" or the law of necessity that is an immediate, immanent manifestation of what is.

The judge does not reject the mind, though; he is everything but a mindless killing machine. He just gives priority to the order of existence, the all-inclusive order that contains the mind itself. A thing will still exist whether one thinks of it or not. The mind cannot create existence; only existence can by being its own cause. And because the mind cannot will anything into existence, it has to be put in its right place and recognized for what it is: a mere mode of existence, like the body, among others. This means that it cannot impose the way it thinks, its own laws, its own mode of functioning, which is merely its own mode of existence, onto what exists. This happens only when the mind starts looking at itself and, like a sorcerer's apprentice, it opens a reflection that implies consciousness and that stretches into the infinite without being able to close it. The mind has to just become an instrument through which things that exist get their voice. This univocal perspectives is the substantial link between Spinoza and Nietzsche but will connect the judge and Chigurh as well.

The fact that the mind cannot rule over things doesn't impede it from knowing them though. In his reading of Blood Meridian, Steven Shaviro calls it a "radical epistemology" that "subverts all dualisms, of subject and object, inside and outside, will and representation or being and interpretation." Things are useful "breadcrumbs" for the dedicated archivist Judge Holden while Anton Chigurh calls them "instruments.” The principle of reality is thus discerned starting from bare facts. The judge is an avid collector in his notebook because they are God's "words": "He speaks in stones and trees, the bones of things. He archives material yet truthful artifacts as if to discover a road map that would help him find his way through the "maze" of existence. He is the one who singles out the "thread of order in the tapestry," thus knowing the (one) way of existence, the way things are (or become). It is in this sense only that he will be able to "dictate the terms of his own fate." This mastery is neither a creation/imposition of a new order nor an altering of an already given one. It neither shapes one's fate nor gets rid of it altogether; one is not beyond fate. Freedom emerges from finding this one path "and not some other way," this "thread of order" in the labyrinth that conquers a mystery, a darkness that generates fear so that one's decisions are taken from an active position rather than a passive one.

Like a memento mori, these facts will keep one grounded in the necessity of the "historical law," in the very "heart of darkness" that reminds one that "death and dying are the very life of darkness". In turn, they will keep the judge away from imaginative projections of the mind that generate superstition, mystery and fear. He records them like in a citation "a l'ordre du jour” in order to maintain the state of war and thus be closer to its eternity. "It makes no difference what men think of war, said the judge. War endures. As well ask men what they think of stone. War was always here. Before man was, war waited for him. The ultimate trade awaiting its ultimate practitioner. That is the way it was and will be. That way and not some other way" (BM 259).

Judge Holden loves war because it brings about "a new and broader view" (BM 261). War is the supreme game of life that teaches the unity of existence. "War is the ultimate game because war is at last a forcing of the unity of existence. War is god" (BM 261). Playing games is "nobler" than any other action, and war is the supreme game because the wager is one's most precious possession: one's life. When one wages one's life, one wages oneself, one's identity that resides in the subject, the game will "swallow" both the player and the game itself, merging both subject and object in its unity. From the perspective of this unity of existence, one can access something more than one's life. It allows one to partake in a realm of eternity that goes beyond duration, beyond beginning and ceasing to be. At this point, even "notions of chance and fate are the preoccupations of men engaged in rash undertakings" (BM 159). The unity of existence is an all-inclusive whole that cannot be broken into contradictory parts. Its parts will be distinguished merely as forms that are still embedded in the whole. In this game of war, one cannot clearly distinguish and oppose necessity and randomness anymore. Better said, loving one's fate will affirm necessity and freedom at the same time. Further, life and death are not mutually exclusive anymore but rather inextricably connected as two halves of the same coin. Embracing one will by default affirm the other.”

- Adrian Mioc, ‘Holden and Chigurh, Cormac McCarthy and the Ethics of Power’

[talonabraxas]

Arich Anpin "The Long Countenance" or "The Infinitely Patient One"

Arich Anpin is the external partzuf of keter, corresponding to the super-conscious power of will in the soul. Arich Anpin is generally identified with the concept of "infinity" or "infinite power," for Arich, "long," implies infinite extension.

Arich Anpin

The first and highest sefira is called keter or "crown". Within this sefira are two main aspects - the inner aspect of keter, called "Atik" or "Atik Yomin" and the outer aspect, called arich anpin. Due to its loftiness Atik Yomin is sometimes referred to as temira d'chol temirin (the most concealed of all) and as ayin (nothingness). The Infinite Light (Or Ein Sof) illuminates atik without any separation. Atik is the source of the Torah, which is referred to as "G‑d's delight" and is revealed primarily in the esoteric teachings of the Torah, i.e. in Kabbala. Arich Anpin is essentially the expression of G‑d's will. In other words, the outer aspect of the keter of any particular world is the expression of G‑d's will and purpose in creating that world.

The will of a human being is the most all-encompassing power of his soul

This can be understood better by comparing this sefira to certain aspects of a human being. The will of a human being is the most all-encompassing power of his soul, since it gives rise to and motivates all of the other powers of the soul. If a person has a will for something he begins to invent ways in which to achieve his goal. Once he has discovered a theoretical method of achieving his goal, he starts to plan out how to achieve this in reality. From there he initiates the action. As long as he has not yet achieved his desire, his will drives him onwards until he does so.

Similarly, keter contains within it the ultimate goal which it seeks to attain. The aim of every plane of reality is to reveal the Infinite Light appropriate to that plane of reality. Thus keter contains within itself the end-point which it desires to achieve. And when it has achieved that desired end-point, it ceases to drive further. This is the meaning of the statement of the Sages in Sefer Yetzira (1:7): "the end is wedged in the beginning, and the beginning is wedged in the end." The purpose of the emanation of the sefirot which is expressed in keter is to unfold the level of Infinite Light appropriate for that plane of reality, all the way through the various stages of development (i.e. through the various sefirot) to the final revelation and manifestation of that light in the sefira of malchut. Thus, keter is "wedged" in the lowest sefira, malchut.. And malchut is wedged in the highest sefira, keter, for it is the end-point which fulfills the purpose of the entire emanation.

Thus keter is the generator and activator of all the other sefirot

Thus keter is the generator and activator of all the other sefirot. For in order to achieve the goal (the revelation of the Infinite Light), the entire range of emanation from its highest point to its lowest is generated and unfolds specifically from keter until the desired objective is achieved.

Just as a person's will transcends any particular aspect of his being and envelops all of him, there is no organ or limb which is the seat of the will. So too, the will and purpose of the Creator in producing a plane of reality is transcendent and envelops the entire inner structure of that world. There is no level of revelation which is outside of the will of G‑d as manifested in the keter of that world. Thus keter is the all-encompassing and transcendent sefira of every world. In addition, it is generally beyond human comprehension. The process of immanent, in-dwelling and comprehensible revelation of the Infinite Light appropriate for a plane of reality only begins with the next sefira, the sefira of chochma.

[fatehbaz]

[C]olonial policies to monitor and restrict Indian cattle were coterminous with policies to monitor and restrict Indian humans. [...] [T]he ‘milk-line’ [...] has been said by [colonial] scholars since the nineteenth century to bisect the region. [...] [This] reified and naturalised what remains a contentious division between South and Southeast Asia along the western borders of Myanmar. [...] [D]enaturalise [...] this border by uncovering the colonial history of how milk became entangled in the immanent political geography of British Burma. [...] As part of imperial writings on the distinctiveness of the colony's cultural landscape, milk informed the imaginative geography of Burma as a place distinct from India. [...]

---

[T]he turn-of-the-century writings of colonial scholar officials and travel-writers [...] generated a particular imaginative geography [...]. These authors rendered Burma a ‘unique geographic entity’ [...]. Being unable to acquire milk whilst travelling Burma was a frequent gripe in imperial writings. In this it stood in contrast to the rest of British India. [...] Imperial writings on dairy consumption – or, rather, the lack of it – in Burma reified this geography [...]. Burma was where you could not get milk in British India. [...] But the difficulty of milk did not end with the cow. Once produced, the milk itself was liable to adulteration and infection necessitating state and scientific intervention. Limiting the mobility of dairy cattle and removing them from urban areas through policies designed to order and police space were central to colonial schemes for improving milk production [...]. By the twentieth century most of the dairy production in the colony was conducted by Indians who had migrated to Burma with their own cattle. [...]

The rendering of cattle as lively commodities in the milk industry was seen to be in tension with their commodification in a different economic sector, the rice industry. 

This was overwhelmingly the most important part of Burma's colonial economy. 

The late nineteenth century saw a rapid expansion of the deltaic rice frontier. By the opening decades of following century the Burma delta had become the largest rice producing region in the world. The importance of plough cattle was reflected in their market value, which doubled between the end of World War One and 1930. [...] 

In particular, they worried that the bloodlines of the Burmese breed of oxen, apparently favoured by cultivators, were at risk. [...] Indian milch cattle were considered a particular threat. This imperial imperative to protect a so-called ‘Burmese’ breed of ox reified and naturalised Burma as a geographic entity, with Indian cattle figured as invasive.

These concerns were entangled with colonial policies regarding the human Indian population in the colony [...].

---

[There was] a growing recognition of the importance of [Burmese] cattle to the production of rice in the Burma delta. [...] The stocky, strong Burmese ox [...] was thought to be especially suited to labour in paddy fields [...]. Burma was imagined as being constituted of upland areas where cattle were bred and the southern deltaic region where they were worked [...]. This was an animal geography that was transgressed by mobile herds of milking cattle imported from India residing along the sides of waterways and in the railway towns [...]. Following the colony's transportation network, migrant Indian cattle penetrated the spaces [...] To many officials, by the start of World War One the existing measures for protecting Burmese plough cattle from the ‘evils’ of Indian milch cattle were deemed inadequate. The push for greater controls began in 1915 with an agricultural and cooperative conference held in Mandalay. [...] ]C]olonial officials came to frame Indian cattle as a problem breed. The conference was attended by over nine hundred people from across Burma, including [...] state officials. It unanimously agreed that action had to be taken to protect [Burmese] cattle from Indian cattle.

Their suggested course of action was three-pronged: taxation, prohibition and segregation. [...] Attitudes to Indian cattle in the colony were conterminous with attitudes to Indian people.

The interventions [in cattle segregation] [...] can be considered as part of a wider range of state controls placed on Indian migrants to Burma. The timing of these committees was synchronous with inquiries into the sanitary conditions that Indian workers travelled and lived in [...]. At the same time [...], the state introduced compulsory medical checks and vaccinations on human arrivals from the subcontinent. In addition, the concerns expressed by officials contributing to these reports on cattle in Burma were indicative of British officialdom's paternalistic attitude towards the Burmese people, viewing their role as protecting the Burmese from the Indian and Chinese populations. The administrative view of the colony, which by the turn of the century held it to be culturally distinct from India, was increasingly imagining it as a separate geo-political entity. Officials began planning for it to be separated from British India.

During the interwar years anti-Indian sentiments gained ground [...]. Indian migrants were figured by some as a threat [...]. There were a number of anti-Indian riots in the 1930s [...]. The 1935 Government of India Act was enacted in 1937 separating Burma from India [...].

---

All text above by: Jonathan Saha. “Milk to Mandalay: dairy consumption, animal history and the political geography of colonial Burma.” Journal of Historical Geography Volume 54. October 2016. [Bold emphasis and some paragraph breaks/contractions added by me. Presented here for commentary, teaching, criticism purposes.]

[tagedeszorns]

Something not Warhammer-related: Revro, the professional Imman-player.

In Germany, the role-playing game system DSA ("Das Schwarze Auge" - "The Black Eye"), now also forty years old, is more popular than D&D. It has much more complex rules (both blessing and curse) and is more geared towards building a character that fits into the incredibly detailed world and interacting with the creatures and circumstances there. The power level is lower and the characters rarely become overpowered heroes. On the other hand, there is the opportunity to explore all kinds of well-developed areas, cities and political contexts and you can easily be a travelling blacksmith, a cartographer or a wonderfully useless, incredibly nerdy mage. Or a trader, a mercenary who is actually a cook (or vice versa) or a tattoo-artist.

Of course, this also means that an average DSA adventure is not a dungeon crawl.

Which led to our game master "gifting" us an NPC who is a celebrated Imman player in Havena the not very mage-friendly town we are currently involuntarily staying in. Imman is a very popular team sport, distantly related to hurling. Revro, that's his name, plays for the Havena Bulls and has developed a crush on my clueless mage. Much to the continued amusement of the rest of our group.

Doesn't matter - my mage is happy. Finally, someone who is willing to listen to his elaborate explanations of old-puninian number magic!

And because I had so much fun with Revro, I sketched him and hope we can keep him.

[fandomsoda]

OH!

Yeah, that was canon

I bet that's where Nightmare got his personality from

He like

"You're so cool, Miss Fae. I'm gonna be just like you when I grow up :D"

Fast forward to present and he has two new besties and they’re constantly on the run all the time fearing immanent persecution by a corrupt ruling power run by the being he once cared about most.

I doubt he expected to end up in this circumstance but here we are

[fhnx]

what does it mean when all my fever dreams play this incessantly

[iwanttostudysomething]

30/09/2023

21/100 ◇ 100 days of productivity

To Do List:-

□ Study for my Physics testpaper -1.

□ Study Psychology.

□ Study for my Chemistry testpaper -1.

□ Complete Chemistry record.

□ Try to study Permutations and Combinations.

Remarks:-

Man I am so tired today...I don't what's up with me but I hope it ends soon.

Anyways the song of the day is 👇

This song is sooo good. It is most probably in my list of my top 10 favourite songs of all time.

[brother-hermes]

YESHUA, TRANSFIGURATION, MERKHABAH

“And after six days Yeshua took with him Peter and James and John, and led them up a high mountain by themselves. And he was transfigured before them, and his clothes became radiant, intensely white, as no one on earth could bleach them. And there appeared to them Elijah with Moses, and they were talking with Jesus. And Peter said to Yeshua, ‘Rabbi,it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.’ For he did not know what to say, for they were terrified.”

-Mark 9:2-6

Six Days- if we work our way down from the three supernals- Keter, Chockmah, Binah- towards the world we live in- Malkhut- we quickly realize that each of the remaining 7 sefirot relate to the seven days of creation. It is absolutely vital we pay careful attention to numbers in scripture because they’re always alluding to a deeper understanding of the Divine. In the case of the transfiguration of Yeshua six denotes Yesod, or the foundation through which all the Divine Light of G-D pours into creation.

High Mountain- think of Jacobs latter and ascent to the throne room of El Shaddai- or Most High, ‘The Lord of the Mountains’ to their neighboring Samaritans. Where Jacobs vision occurred became Beth-El, or the House of God right.

Radiant- this is what we call Shekhinah Glory. The tzaddik- saint in simplest terms- is rooted deeply in the path of hakam- seeking wisdom under the guidance of Chockmah- one of those supernals I mentioned earlier. Anyways, this is the Divine Mother, that female aspect of G-D’s dwelling and immanence in the created world. Yeshua has awakened to the Divine Feminine coursing through the fabric of the Universe and was raised up- brought forward into Yesod- a higher state of being. The Bar-Enash, or “Son of Man,” represents the new humanity Yeshua taught must be born within each soul. We must all awaken to Her presence.

Moshe and Elijah are prophets of the Most High and like all prophets are deeply related to Netzach and Hod. (the Pereshat Pekudei in the Zohar goes into detail for those interested in learning more about the Hekhalot and the essence of Heaven) Prophecy-divine vision emanates through Netzach, Hod and Yesod in Yeshuas transfiguration as these three represent the zeir anpin- the small face in Aramaic. (it’s the mirroring of the three supernals into the physical world of malkhut and the subject of quite a bit of debate amongst kabbalists. It was still firmly nestled in the realm of oral tradition in Yeshuas time so a lot of our way of seeing it just didn’t exist yet)

Three Tents- remember tents is the word for the tabernacle found in the Torah. It represents Shekhinah glory- G-Ds dwelling among us. This is exactly what will happen to any of us who follow Yeshuas halakhah- the way- and internalize love and justice in our everyday thoughts and manner of living. Whereas Netzach and Hod distribute that divine flux from on high it’s Yesod that determines what we receive. (Kabbalah meaning “to receive”) Yeshua offered us explicit instructions to follow that would allow us to elevate ourselves to a higher calling as He Himself did.

They were terrified- Yeshua brought them on High because Peter, James and John had shown promise. They had internalized the halakhah and were living in the way. (the first church was actually called the way) As such, they were ready to be initiated into the Higher Mysteries and receive Chockmah directly from the source. Think of Solomon saying “The fear of Adonai is the beginning of Chockmah.” The word for fear in Hebrew is yara- to fear, be in awe, tremble with joy. Awakening the baet- transformative awe of God- would shake a disciple to their core as they move beyond the stage of halakhah.

This is what merkhabah is at its core. It’s moving beyond mere words and codes of conduct. To be wrapped in a cloud doesn’t mean a meteorological fog or something trite like that. Anan literally means a covering, or hiding place. It’s the mysterious realm of Yesod- in this case the environment of Divine vision. Ancient accounts from various cultures are full of examples of how people tremble and their hair stands up on the back of their necks when this sort of mystical experience occurs. Hence, the disciples were terrified.

Don’t be shy. I know I shrouded a mystery in a mystery on this one. Symbolism is a kink for me though. Just remember whose yoke is easy and whose halakhah is light. As a Rabbi Yeshua provided a lifestyle and manner of thinking rather than ritual and dogma. Anyone can have a merkhabah experience by following the way of the prophets. All it takes is willingness, not wuwu new age nuance.

That is all. 🫳🎤

[girlactionfigure]

✡️ SAFETY BRIEF for SHABBAT - for those in ISRAEL 

via ISRAEL REALTIME - Connecting the World to Israel in Realtime

Chief Rabbinute instructions with Risk Adjustments and sensible advise

✡️ Note Israel Realtime DOES NOT POST updates on Shabbat or Holy-days (Israel time) UNLESS life threatening / saving. 

✡️ May G-d grant you a safe Shabbat of peace, success to our soldiers, and safe return of our hostages immediately.

⚠️MOST OF THE COUNTRY = MEDIUM RISK — War continues and surprise attacks can occur, but no known immanent events.

⚠️NORTH - NAHARIYA, ACRE, GOLAN, SAFED, MERON, ROSH PINA, and NEAR GAZA = HIGH RISK — Attacks WILL occur on Shabbat.

➡️ PREPARE YOUR SAFE SPACE before Shabbat: unlocked, lights on - HIGH RISK = A/C on, phone in there, water, metal window locked in place.

➡️ SYNAGOGUE SAFE SPACE, AND ARMED MEMBERS:  Armed members a very good idea everywhere.  HIGH RISK = use a synagogue with a protected space or one very close by.

➡️ SAFE TO GO TO SYNAGOGUE?  Prepare in case there are sirens on the way - know the nearest protected space and what to do if you can’t reach one.

➡️ CHILDREN, ELDERLY, DISABLED? HIGH RISK = consider if it is safe for you (or the children) to go to synagogue, and know what to do if a siren happens.

➡️ CARRY YOUR WEAPON, even without an eruv.  Pepper spray, legal-size knife, legal gun. We are at war, people are trying to hurt us.

➡️ CALL POLICE, DO NOT HESITATE !! - If anything suspicious, CALL POLICE immediately!  Dial 100, you may save lives.

➡️ MONITOR FOR ALERTS via Silent (Shabbat) Channels..

.. SILENT TV -  Channel 14 - stream https://www.now14.co.il/live/ (doesn’t work with adblocker - turn off adblocker for their site)

.. SILENT RADIO - 

• Kol Chai radio - on radio 92.8, 93 and 102.5. - stream https://www.93fm.co.il/radio/players/%d7%a9%d7%99%d7%93%d7%95%d7%a8-%d7%97%d7%99/

• Kol BaRama Radio - on radio 92.1, 104.3, 105.7 and 107.6. - stream https://kol-barama.co.il/live/

• Galei Israel - on radio 89.3, 94 and 106.5. - https://www.rlive.co.il/station/galey-israel

.. ON COMPUTER - leave a computer open to https://www.oref.org.il/en (only in Israel) - alerts will display and sound on the screen. Turn OFF screen saver, sleep and hibernate.

.. VIA APP - leave on phone with red alert app.  Set app to YOUR area so it only alerts for your area.

✡️ It is a mitzvah to take actions to protect and save and preserve life on Shabbat, not a violation.  But ONLY actions which do so.

[meatlessmcmuffin]

reminds everyone roger rouge family mode ??!!???

my secret mind palace version of one piece where rouge was also an infamous pirate who eventually left her crew to travel with roger and then after roger disbands his crew he and rouge very briefly live on a remote little island together with teen shanks n buggy and baby ace. bc the 20 months pregnant story is stupid and i hate that as the only woman with the will of d thats the ONLY way she ever gets to showcase it. by being pregnant for 20 months and dying. anyway ok they live together in this cookie cutter domestic situation but its infected by the looming reality of their status as the most wanted pirates and rogers immanent death so any sense of normalcy is backed by an uncomfortable sorrow. i am not saying everything i want to i forgot words. AUGH. i wrote a very short fanfic abt it a while ago and well its probably not very good bc i refuse to reread my writing. but