#Klimax

[writer-rider-flirty-thirties]

I commissioned this from @remmicreates (go check em out!) and I just love it an insane amount! It’s for a fic called Red, check it out if you want! I'm so excited to have this commission of my other ot3!

Thank you!!!! 💜🥹🥰

[deeply-unserious-fellow]

BREAKING NEWS: GAL DISCOVERS A NEW POLYSHIP AND IS ABOUT TO MAKE IT HER ENTIRE PERSONALITY FOR THE NEXT WEEK OF HIS LIFE, MORE AT 11

[hyper-tense]

How about Kim/Max for D2?

YAAAAAS I couldn’t NOT add the bean Klimax is just too cute. Hope that’s okay!

[writer-rider-flirty-thirties]

The 'right in front of my salad' one would fit nicely here lolol

[bdpst24]

Semmelweis Egyetem: speciális étrenddel enyhíthetők a klimax tünetei

Semmelweis Egyetem: speciális étrenddel enyhíthetők a klimax tünetei

Nemcsak az elhízás megelőzésében, hanem a változókorral járó egyéb tünetek csillapításában is segíthet az az étrend, melyről a Nutrient nevű szakfolyóiratban publikáltak magyar dietetikusok. Becslések szerint 2030-ra világszerte 1,2 milliárd nőt érinthet a menopauza, melynek csupán kezdeti tünetei a súlygyarapodás vagy a hőhullámok. A klimaxba lépve a nők más egészségügyi problémákra is…

[zdravljeirecepti]

POLIPI NA GRLIĆU MATERICE - Prirodna terapija i za policistične jajnike

[ofdarklands]

what's this about amon being suddenly 100% lethal

[writer-rider-flirty-thirties]

Klimax, my beloved.

Thanks again @kronehaze

Kim/Max/Alix for @writer-rider-dirty-thirties Happy Birthday 🎉🎉🎉

Is there a ship tag for kim alix max-

[writer-rider-flirty-thirties]

Thanks to the beautiful artwork of @saytr (who I commissioned for this amazing doodle!!! Go check them out!), my side agenda - not to be confused with my main Lukadrinette agenda - to spread Klimax is going great.

Thank you so much. I love it so much!

[freddesbokhylla]

Låt den rätte komma in, 13 november (epilog)

Jag kan inte säga att jag är så nöjd med slutet. Det kom lite för snabbt, utan att vi fick höra om konsekvenserna. Dessutom var Oskars öde för tvetydigt. Det hade tagit bättre om han antingen fick ett mer normalt liv eller om han blev vampyr med. Eller bara dog. Fast i och för sig var det väl bra att han inte blev mördad av Jonny och Jimmy. Det hade varit ett billigt slut. Om han hade blivit dödad av Staffan som flippade ur i polisrollen så hade det kunnat binda ihop några trådar.

Om vi nu kör på samma slut som faktiskt hände i boken så fick vi för lite detaljer. Det är för kort mellan klimax och sista sidan. Vi borde fått höra om Oskars mamma och Gösta åtminstone. Helst även medias spinn på händelsen och Staffans reaktioner. Att välja Gunnar istället är lite för neutralt, liksom. Det faller platt.

Överlag gillar jag boken. Synd på slutet, bara.

[themorethemerrier2023]

Meet the Moderators

What would you like us to call you?: Bre!

What’s your AO3 username?: Writer Rider Dirty Thirties

Your favourite Miraculous Poly Ship?: Lukadrinette!!!

Anything you’d like to tell us about yourself?: Hey, I'm Bre! I'm a host! I love writing and am so excited for this event! I have an agenda of spreading Lukadrinette and Klimax and this is a perfect opportunity for that! 😆

What would you like us to call you?: Nil

What’s your AO3 username?: Talkstoself

Your favourite Miraculous Poly Ship?: Lukadrienette!!! 💙💚 💖

Anything you’d like to tell us about yourself?: Hello, I’m Nil! I’m one of the hosts of this event. I hoard WIPS like a dragon and occasionally even post them!

What would you like us to call you?: Mundane

What’s your AO3 username?: MiraculouslyMundane

Your favourite Miraculous Poly Ship?: Lukadrienette, Core Four, or the OT5 combo Lukadrialyaninette

Anything you’d like to tell us about yourself?: Also a moderator and sometimes a writer ✌️

What would you like us to call you?: Tori

What’s your AO3 username?: littlemourningstar

Your favourite Miraculous Poly Ship?: Lukadrienette or Felukanette!

Anything you’d like to tell us about yourself?: I’m the graphic designer for the event as well as a mod! And I may not look it, but I’m actually a celestial goddess trapped in a human body!!

What would you like us to call you?: Ris

What’s your AO3 username?: sfigatino

Your favourite Miraculous Poly Ship?: lukagaminette!

Anything you’d like to tell us about yourself?: eyy, hi! I’m moderator 2.0 for this event and i really love writing and drawing for miraculous! I also play piano, bass, and guitar, which is a bit more random

What would you like us to call you?: Rafflesia

What’s your AO3 username?: Rafflesia

Your favourite Miraculous Poly Ship?: everyone x Adrien 🙂

Anything you’d like to tell us about yourself?: Mod and beta 🙂

[hieromonkcharbel]

Can the Ladder, a work written by a hermit monk who lived 1,400 years ago, say something to us today? Can the existential journey of a man who lived his entire life on Mount Sinai in such a distant time be relevant to us?

Dear Brothers and Sisters,

After 20 Catecheses dedicated to the Apostle Paul, today I would like to return to presenting the great writers of the Church of the East and of the West in the Middle Ages. And I am proposing the figure of John known as Climacus, a Latin transliteration of the Greek term klimakos, which means of the ladder (klimax). This is the title of his most important work in which he describes the ladder of human life ascending towards God. He was born in about 575 a.d. He lived, therefore, during the years in which Byzantium, the capital of the Roman Empire of the East, experienced the greatest crisis in its history. The geographical situation of the Empire suddenly changed and the torrent of barbarian invasions swept away all its structures. Only the structure of the Church withstood them, continuing in these difficult times to carry out her missionary, human, social and cultural action, especially through the network of monasteries in which great religious figures such as, precisely, John Climacus were active.

John lived and told of his spiritual experiences in the Mountains of Sinai, where Moses encountered God and Elijah heard his voice. Information on him has been preserved in a brief Life (PG 88, 596-608), written by a monk, Daniel of Raithu. At the age of 16, John, who had become a monk on Mount Sinai, made himself a disciple of Abba Martyr, an "elder", that is, a "wise man". At about 20 years of age, he chose to live as a hermit in a grotto at the foot of the mountain in the locality of Tola, eight kilometres from the present-day St Catherine's Monastery. Solitude, however, did not prevent him from meeting people eager for spiritual direction, or from paying visits to several monasteries near Alexandria. In fact, far from being an escape from the world and human reality, his eremitical retreat led to ardent love for others (Life, 5) and for God (ibid., 7). After 40 years of life as a hermit, lived in love for God and for neighbour years in which he wept, prayed and fought with demons he was appointed hegumen of the large monastery on Mount Sinai and thus returned to cenobitic life in a monastery. However, several years before his death, nostalgic for the eremitical life, he handed over the government of the community to his brother, a monk in the same monastery.

John died after the year 650. He lived his life between two mountains, Sinai and Tabor and one can truly say that he radiated the light which Moses saw on Sinai and which was contemplated by the three Apostles on Mount Tabor!

He became famous, as I have already said, through his work, entitled The Climax, in the West known as the Ladder of Divine Ascent (PG 88, 632-1164). Composed at the insistent request of the hegumen of the neighbouring Monastery of Raithu in Sinai, the Ladder is a complete treatise of spiritual life in which John describes the monk's journey from renunciation of the world to the perfection of love. This journey according to his book covers 30 steps, each one of which is linked to the next. The journey may be summarized in three consecutive stages: the first is expressed in renunciation of the world in order to return to a state of evangelical childhood. Thus, the essential is not the renunciation but rather the connection with what Jesus said, that is, the return to true childhood in the spiritual sense, becoming like children. John comments: "A good foundation of three layers and three pillars is: innocence, fasting and temperance. Let all babes in Christ (cf. 1 Cor 3: 1) begin with these virtues, taking as their model the natural babes" (1, 20; 636). Voluntary detachment from beloved people and places permits the soul to enter into deeper communion with God. This renunciation leads to obedience which is the way to humility through humiliations which will never be absent on the part of the brethren. John comments: "Blessed is he who has mortified his will to the very end and has entrusted the care of himself to his teacher in the Lord: indeed he will be placed on the right hand of the Crucified One!" (4, 37; 704).

The second stage of the journey consists in spiritual combat against the passions. Every step of the ladder is linked to a principal passion that is defined and diagnosed, with an indication of the treatment and a proposal of the corresponding virtue. All together, these steps of the ladder undoubtedly constitute the most important treatise of spiritual strategy that we possess. The struggle against the passions, however, is steeped in the positive it does not remain as something negative thanks to the image of the "fire" of the Holy Spirit: that "all those who enter upon the good fight (cf. 1 Tm 6: 12), which is hard and narrow,... may realize that they must leap into the fire, if they really expect the celestial fire to dwell in them" (1,18; 636). The fire of the Holy Spirit is the fire of love and truth. The power of the Holy Spirit alone guarantees victory. However, according to John Climacus it is important to be aware that the passions are not evil in themselves; they become so through human freedom's wrong use of them. If they are purified, the passions reveal to man the path towards God with energy unified by ascesis and grace and, "if they have received from the Creator an order and a beginning..., the limit of virtue is boundless" (26/2, 37; 1068).

The last stage of the journey is Christian perfection that is developed in the last seven steps of the Ladder. These are the highest stages of spiritual life, which can be experienced by the "Hesychasts": the solitaries, those who have attained quiet and inner peace; but these stages are also accessible to the more fervent cenobites. Of the first three simplicity, humility and discernment John, in line with the Desert Fathers, considered the ability to discern, the most important. Every type of behaviour must be subject to discernment; everything, in fact, depends on one's deepest motivations, which need to be closely examined. Here one enters into the soul of the person and it is a question of reawakening in the hermit, in the Christian, spiritual sensitivity and a "feeling heart", which are gifts from God: "After God, we ought to follow our conscience as a rule and guide in everything," (26/1,5; 1013). In this way one reaches tranquillity of soul, hesychia, by means of which the soul may gaze upon the abyss of the divine mysteries.

The state of quiet, of inner peace, prepares the Hesychast for prayer which in John is twofold: "corporeal prayer" and "prayer of the heart". The former is proper to those who need the help of bodily movement: stretching out the hands, uttering groans, beating the breast, etc. (15, 26; 900). The latter is spontaneous, because it is an effect of the reawakening of spiritual sensitivity, a gift of God to those who devote themselves to corporeal prayer. In John this takes the name "Jesus prayer" (Iesou euche), and is constituted in the invocation of solely Jesus' name, an invocation that is continuous like breathing: "May your remembrance of Jesus become one with your breathing, and you will then know the usefulness of hesychia", inner peace (27/2, 26; 1112). At the end the prayer becomes very simple: the word "Jesus" simply becomes one with the breath.

The last step of the ladder (30), suffused with "the sober inebriation of the spirit", is dedicated to the supreme "trinity of virtues": faith, hope and above all charity. John also speaks of charity as eros (human love), a symbol of the matrimonial union of the soul with God, and once again chooses the image of fire to express the fervour, light and purification of love for God. The power of human love can be reoriented to God, just as a cultivated olive may be grafted on to a wild olive tree (cf. Rm 11: 24) (cf. 15, 66; 893). John is convinced that an intense experience of this eros will help the soul to advance far more than the harsh struggle against the passions, because of its great power. Thus, in our journey, the positive aspect prevails. Yet charity is also seen in close relation to hope: "Hope is the power that drives love. Thanks to hope, we can look forward to the reward of charity.... Hope is the doorway of love.... The absence of hope destroys charity: our efforts are bound to it, our labours are sustained by it, and through it we are enveloped by the mercy of God" (30, 16; 1157). The conclusion of the Ladder contains the synthesis of the work in words that the author has God himself utter: "May this ladder teach you the spiritual disposition of the virtues. I am at the summit of the ladder, and as my great initiate (St Paul) said: "So faith, hope, love abide, these three; but the greatest of these is love' (1 Cor 13: 13)!" (30, 18; 1160).

At this point, a last question must be asked: can the Ladder, a work written by a hermit monk who lived 1,400 years ago, say something to us today? Can the existential journey of a man who lived his entire life on Mount Sinai in such a distant time be relevant to us? At first glance it would seem that the answer must be "no", because John Climacus is too remote from us. But if we look a little closer, we see that the monastic life is only a great symbol of baptismal life, of Christian life. It shows, so to speak, in capital letters what we write day after day in small letters. It is a prophetic symbol that reveals what the life of the baptized person is, in communion with Christ, with his death and Resurrection. The fact that the top of the "ladder", the final steps, are at the same time the fundamental, initial and most simple virtues is particularly important to me: faith, hope and charity. These are not virtues accessible only to moral heroes; rather they are gifts of God to all the baptized: in them our life develops too. The beginning is also the end, the starting point is also the point of arrival: the whole journey towards an ever more radical realization of faith, hope and charity. The whole ascent is present in these virtues. Faith is fundamental, because this virtue implies that I renounce my arrogance, my thought, and the claim to judge by myself without entrusting myself to others. This journey towards humility, towards spiritual childhood is essential. It is necessary to overcome the attitude of arrogance that makes one say: I know better, in this my time of the 21st century, than what people could have known then. Instead, it is necessary to entrust oneself to Sacred Scripture alone, to the word of the Lord, to look out on the horizon of faith with humility, in order to enter into the enormous immensity of the universal world, of the world of God. In this way our soul grows, the sensitivity of the heart grows toward God. Rightly, John Climacus says that hope alone renders us capable of living charity; hope in which we transcend the things of every day, we do not expect success in our earthly days but we look forward to the revelation of God himself at last. It is only in this extension of our soul, in this self-transcendence, that our life becomes great and that we are able to bear the effort and disappointments of every day, that we can be kind to others without expecting any reward. Only if there is God, this great hope to which I aspire, can I take the small steps of my life and thus learn charity. The mystery of prayer, of the personal knowledge of Jesus, is concealed in charity: simple prayer that strives only to move the divine Teacher's heart. So it is that one's own heart opens, one learns from him his own kindness, his love. Let us therefore use this "ascent" of faith, hope and charity. In this way we will arrive at true life.

Vatican, Feb. 11, 2009

[hornystorysblog]

Staphanie @ staph sorg ppuan cindian yg aku kenal time cod barang.x terlalu cantik tp memiliki body yg mantop.kali pertama aku keluar bersama dia telah pun mengaku yg dia tidak lagi dara dan aku cuba meminta utk melakukan sex tp ditolak kerana baru kali pertama berjumpa.aku ok.aku cuba utk mengajak staph keluar lebih kerap dan akhirnya tubuh staph dapat aku nikmati.

Staph mulanya tinggal di hostel hukm dan kemudian pindah ke sebuah rmh sewa.rmh tu disewa bersama student utar dan bercampur kerana mereka non muslim.tp aku hanya kesana ketika semua penghuni tidur.

Minggu ni staph bgtau yg student bercuti jadi hanya dia sendiri di rumah.semasa aku smpi aku menyuruh staph menutup semua lampu agr rmh tu gelap.staph akur.aku mengajak staph utk main di ruang tamu.aku berdiri dan staph melutut utk blowjob.staph mmg menyukai blowjob dan skillnya mmg terbaek.puas staph blowjob aku menyuruh staph membongkok di depan pintu dan aku menjilat cipapnya.staph mmg senang stim jd aku xperlu utk menjilat lama.staph kemudian mengajak aku ke depan bilik utk sex.semasa doogy tiba2 terdengar pintu dibuka.aku dan staph segera ke bilik.rupanya ada housemate staph balik.staph megintai dan memberitahu yg balik tu dua org student perempuan.dlm beberapa min lampu terpadam semula.aku menyuruh staph mmebuka pintu balik dan sambung main.aku menjolok staph yg dlm keadaan doggy.bontot stph meghala ke pintu yg terbuka.jadi dia tidak dpt melihat sekiranya ada yg melihat.aku kemudian menyuruh staph menguatkan suaranya.semasa doogy aku menampar nampar bontotnya dan staph mengerang sedikit kuat.sedang menjolok aku rasa seperti ada yg melihat so aku tolehkan kepala dan aku tgk dua org student sedang berdiri dan melihat kami main.aku sekadar snym.mereka hanya melihat.ketika aku hampir pancut aku memberitahu staph dan aku segera menyuruh dia melutut supaya aku dpt pancut dlm mulutnya.sebaik aku panct baru lah staph sedar yg dua student td melihat kami main.aku suruh staph buat xtau.aku kemudian mndekati pintu dan menunjukkn btg aku pada dua student tu.aku memanggil mereka dan tanpa diduga keduanya dtg mendekati aku.sebaik merea smpi mereka kelihatan terkejut melihat saiz btg aku y agk besar.aku kemudian menarik staph utk blowjob dan staph mengikut arahan aku.kedua student masih kaku berdiri.aku melihat staph.staph kemudian mengajak dua student tu utk turut blowjob bersama.tanpa aku duga keduanya bersetuju.aku kemudian baring.dua student menikmati btg aku dan aku menjilat cipap staph.aku dpt rasa dua mulut menikmati btg aku dan isapan mereka lebih sedap dr staph.staph kemudian bertukar posisi.staph dlm keadaan doogy.au menjolok staph dan dia menjilat cipap salah seorg student.melihat staph yg agk keletihan aku menyuruh staph ke tepi dan aku menikmati dua student tu.keduanya huge labia yg aku mmg suka.aku mengisap cipap salah seorg dan seorg lagi blowjob.senag aku mengisap student tu squirt.aku kemudian mengisap cipap seorg lagi.puas mengisap mereka mengangkang uk dijolok.mmg mudah kerana bnyk air.cipap juga masih ketat.student pertama menangis kerana kesakitn tp kemudian menjerit kesedapan.student kedua klimax pada jolokan ketiga.hampir 20 min ak kepuasan.aku pancut kedalam cipap student.seorg lagi student mengisap lebihan mani yg keluar dr cipap rakannya.mereka kemudian beredar ke bilik masing2.

Staph bertanya ape yg aku rasa.aku katanya keduanya sedap tp dia lebih sedap.akukata begitu kerana jika aku berithau perkara sebenar pastinya aku tidak kan dapat lg menukmati tubuh staph.tp sbelum aku balik student tersebut memberikan aku nombor hpnya dan meminta aku utk chat sekiranya mahu main pada masa akn datang

[liwslust]

Det är inte helt lätt för en gemene man och kvinna att komma samtidigt… 🤪

[writer-rider-flirty-thirties]

GOOD WORK, TEAM! LET'S HELP LUKADRINETTE AND ADRIGAMINETTE CONTINUE TO DOMINATE! lol

*and try to get Klimax on this list too!!!

Fandom: Miraculous Ladybug

Sample Size: 876 stories

Source: AO3

[buchbindung]

Schatten und Phantasmagorie: wenn Realität sich auflöst

Der Ich-Erzähler in Peter Weiss‘ Mikroroman Der Schatten des Körpers des Kutschers schildert minutiös den Alltag eines Gasthofs und zweifelt damit - wider Erwarten - die Wirklichkeit an.

Wie im Wahn: passive Wirklichkeit, aktives Abbild?

Bei seinen detailreichen Beschreibungen wird deutlich, dass er den Geschehnissen nur als unbeteiligter Beobachter beiwohnt und nicht als gestaltender Akteur.

Vorherrschend in seinen Aufzeichnungen sind u.a. die Dunkelheit des Hauses und seiner Möbelstücke (schwere, dunkelblaue Samtgardinen; schwarze Möbel) sowie die Beschreibung der Lichtverhältnisse und der damit verbundenen Veränderung der Schatten von Objekten, aber auch von Menschen.

Die Passivität des Erzählers und die bloße Beschreibung der Ereignisse betont die verschwimmende Grenze zwischen Realität und Vorstellung. Deutlich wird das, wenn er sich in seine Kammer zurückzieht und sich Salzkörner in die Augen streut, in der Hoffnung, klarer zu sehen und Dinge besser wahrnehmen zu können. Der Erzähler beschreibt sein Eindringen in die Welt seiner (Wahn-)Vorstellungen als bloßes Dahingleiten. Er bleibt weiterhin passiver Beobachter von Umrissen und verschwommenen Bildern. Er nimmt schattenhafte Tiere in seinem eigenen Zimmer wahr, sodass der Eindruck entsteht, als verschwömmen Wirklichkeit und Vorstellung vor seinen Augen.

Homophon und trügerisch

Auch akustische Signale wie das Klopfen an seiner Tür weiß er zuerst weder der einen noch der anderen Ebene zuzuordnen. Ähnlich verhält es sich mit Unterhaltungen, die er oft nur fetzenartig versteht und auch hier nicht sicher weiß, welche Wortbedeutungen gemeint sind (Gans/ganz; grünlich/gründlich).

Die dadurch geschaffene Distanz zur Wirklichkeit verstärkt seine Passivität, aber auch den Anschein, als sei der Erzähler weder in der einen noch in der anderen Welt angekommen.

Licht und Wirklichkeit

Ebenso wohnt er dem Sonnenuntergang und der damit verbundenen Veränderung der Lichtverhältnisse bei.

Er sieht die langgezogenen wellenförmigen Schatten des Hausknechts und des Pfluges sowie die Schatten von Krähen und die der Gebäude des Hofes. Eine Schattengestalt ragt riesenhaft über dem Schatten der Scheune hervor, was die wirklichen Größenverhältnisse der Objekte unmenschlich verzerrt, als befände sich der Erzähler in einer Parallelwelt. So ist er nur imstande, die Zeit anhand der Veränderung der Schatten zu messen, während die Sonne untergeht. Dabei bemerkt er die Reflektionen des Sonnenlichts auf menschlichen und künstlichen Objekten, die in matte Dunkelheit übergehen, wenn der Schatten der Erde alles umhüllt. Dementsprechend kann er nur die Silhouette des Kutschers in der Dunkelheit ausmachen, der sich „im genauen Verhältnis zur Verdichtung der Dunkelheit“ bewegt, um nicht von ihr verschluckt zu werden.

Vorhang auf: ein Akt im Schatten

Als Klimax des Kurzromans kann das Miterleben des schattenhaften Liebesspiels der Magd und des Kutschers gesehen werden, das der Erzähler nur als Schattenspiel auf dem Boden vor dem Haus wahrnimmt. Der Schatten des Aktes dient als Schaffer und auch als Bewahrer der Distanz zur Wirklichkeit, da das Geschehen nicht als Teil der Realität, sondern nur als Abbild wahrgenommen wird.

Die Beschreibung des Erlebnisses ist gezeichnet von der fast schon inflationären Verwendung des Wortes „Schatten“, sodass der Eindruck entsteht, das Stattfinden der Tat in der Realität würde angezweifelt werden.

Vergleichbar mit der Sonne, ist auch hier die Lichtquelle von immenser Bedeutung, da sie erst ein Abbild in der Dunkelheit möglich macht. Obwohl die reale Tat nicht bezeugt werden kann, so ist es dem Erzähler dennoch möglich, Rückschlüsse auf die Wirklichkeit zu ziehen.