#Theological Reflections

[bvthomas]

                                                      GOD “Exploring the Divine: The Essence of God” Introduction: In the vast expanse of human history and thought, few questions have stirred as much contemplation, debate, and yearning as those concerning the Divine. What is God? Does God exist? And if so, what is the nature of this supreme being who eludes easy definition and comprehension?…

[muzzleroars]

a design (and short entry) for uriel! uriel, meaning “god is my flame”, is the archangel who rules over intellect and divine inspiration. additional character info (+ an enraged palette) under the read more!

- uriel is often seen covered in the flames of the holy spirit, but they have dimmed considerably since he entered his meditation

- his wings appear somewhat shabby compared to the other archangels, as he often forgets to preen in-between his reading and contemplation

- he is rather aloof and tends to be blunt, although he doesn’t really mean any harm by it

- tactics: uriel fights exclusively with powerful magic much like virtues, and will attempt to stay at long-range as his defenses and health are lacking. if he’s not given his personal space, he will eventually become enraged - while in this state he will move more erratically, fire off more quickly, and instantly teleport away whenever v1 gets within melee range, making him impossible to heal off of

[bonefall]

Goose anon here! I like to read through your posts to see what I've missed and I just reach your post about Featherwhisker! I have a few ideas I'd like to pitch about his situation. The first being, have you considered adding a potential Pur(r)gatory level for StarClan to shove cats that they can't come to a decision on? Could be similar to the ghost situation in canon, minus the whole possession thing. (1/2)

Nah, I have a purgatory already but I am staunchly opposed to it being a final destination. The Meadow of Young Stars is a waiting room. You could wander there forever if you wanted, but it's a formless, endless sparkly field. It gets boring fast.

Purgatories are almost always a cop-out, imo. Something writers fall back on in an attempt to write 'reasonably' and have a 'sensible' afterlife system. But what's 'sensible' is rarely what's compelling.

BB!StarClan isn't here to be reasonable, it's here to be an evolving reflection of Clan Culture, based on the cats who fill its ranks. It's here to make life for Clan cats better with magic powers, too, and is gatekeeping who gets to have these powers and live in paradise.

And purgatories are often such a shrug. "Ah wellp I guess this whole dichotomy is flawed! Better make a third option instead of questioning the idea of sorting people based on their actions within a brief blink of time in the face of eternity!" It's like it's kicking the idea down the line and giving them more time to make the "right" choice.

But it's the judgement that's flawed in the first place, and more importantly, WHO is making those choices.

So, no. No purgatory level. No redemption either. BB will not contain either one unless the main series does so I can comment on whatever they decide to do. For Featherwhisker it is a matter of if StarClan rules to accept him for his life of service OR if they judge him harshly based on the flawed code of ethics they enforce.

[paularoseauthor]

Navigating the Threshold: The Fear of Disclosing a Journey to Catholicism to Protestant Friends

I want to share my innermost thoughts with you and ask myself why on earth I fear sharing them with family and friends?

I want to share my innermost thoughts with you and also ask myself ‘why on earth I fear sharing my desire to be Catholic with family and friends?’ I am a Protestant minister of 40 years looking to convert to Catholicism and I am beginning shared this. However I still feel fear when sharing it with friends, colleagues and family, which is causing me anxiety . In this article are a few reasons why…

[longagoitwastuesday]

I've also been reading the three musketeers and the thesis chapter had me Cackling. the clowning on learning latin in particular and aramis as a character constantly emphasizing that being part of the higher sought after and hard-to-get-into regiment of the king's musketeers is just kind of a temp job for him is so funny. character of all time. (also bazin wanting aramis to be a abbe so bad is so good)

Disclaimer that I was actually not reading the book, just giving a look and toying with the idea of reading it soon. In fact I was reading something else, but the chapter was so funny I've abandoned it and will probably start The three musketeers instead xD

Yes! Bazin was so funny. While reading him I couldn't help but be reminded of Smee wanting to leave Neverland and done with Hook's obsession for Peter Pan. Aramis dismissing being a musketeer is hilarious, but it becomes particularly funny after reading Cyrano de Bergerac, where Cyrano mentions being a musketeer wistfully a couple of times. While I was reading the play I kept thinking that Cyrano's aspirations were basically to be Aramis haha

The use of Latin each character (the curate, the Jesuit, D'Artagnan and Aramis) does was indeed very funny, as well as insightful. I ended up reading a paper on the command each of the four protagonists has of Latin, and I loved the comparison it established between Athos and Aramis. I don't have an opinion on this formed because I have yet to read the book, which is a good thing (it will hopefully keep me from rambling), but I found what I read super interesting.

The chapter was very funny, and I felt Dumas managed everything very well? I loved the writing itself. Every part of the chapter worked wonderfully as a whole to enhance every aspect, making the funny parts more fun and drawing a more clear lively depiction of the characters.

By that I mean, basically, that even from the initial interaction between D'Artagnan and the hostess in which he asks for Aramis and she goes "the charming hot guy?" we can see Aramis' hypocrisy and unsteadiness by a mile. It's hilarious to read the chapter and see how Aramis ends up contradicting everything he does or says, at times not even that long after saying it xD

Which takes me to the thesis itself. Honestly, I loved the topics. I know they're supposed to sound a bit ridiculous and funny, but I thought Dumas conveyed very well the air of some of those intricate questions of theology that seem trifle but have a lot of implications, and end up being of a very poetic nature (such as the question about how many angels can dance on the head of a pin, one of my all time favourite questions). I wasn't very interested on the topic of the hands until the Jesuit commented that sprinklers "simulate an infinite number of blessing fingers"; that's beautiful.

Now, the topic Aramis himself proposes is just gorgeous. The way he defends it with a syllogism is so clever of Dumas considering the link between theology and the development of Logic. Besides that, despite how unorthodox the topic may appear at first, as Aramis himself puts it, there is a lot of truth in what he says about the world being full of temptations and it being very much a sacrifice to leave it, and how there lies the devotional act. I ended up being very intrigued by the potential development of this thesis in a mix of appreciation of the world as God's creature, and thus the leaving of the world as an act of true love for God, of more importance; how instead of an easy surrender, the struggle and doubts are as much reflection of the condition of humanity's frailty as it is a more steady and full surrender to God.

The topic of Aramis' thesis is somewhat paradoxical yet sound, and reflects doubts, as well as an appreciation for the world, aesthetics and beauty; I think it reflects so much of what makes Aramis himself.

And then, again, there's the whole hypocrisy through the entire chapter (which is what makes it for me haha). The way he says he isn't defending a regret at renouncing the world while proposing the thesis, that the mere idea is sacrilegious, how he insists he won't miss it, that friends are but shadows and the world a grave, and still how his resolution wavers almost instantly with his "And yet, while I still hold to the earth, I would have liked to talk with you, about you, about our friends" (and what a tender shaking), only to end up asking D'Artagnan to tell him about the world in the last line? Hilarious. What an hypocrite xD

But how extremely charming and adorable, I must admit! I love how when D'Artagnan tells him "But how are you going to live while you wait for me? No more thesis, no more commentaries on fingers and blessings, eh?", Aramis smiles and replies "I shall compose verses". Truly one of the characters of all time xD

[biblebloodhound]

For the Sake of Beauty (1 Kings 7:1-12)

Beauty in architecture is a theological statement.

King Solomon’s throne room, by Edward Poynter, 1890 Solomon’s palace took 13 years to build. Forest Hall was the largest room in the palace. It was 44 meters long, 22 meters wide, and 13.5 meters high, and was lined with cedar from Lebanon. It had 4 rows of cedar pillars, 15 in a row, and they held up 45 cedar beams. The ceiling was covered with cedar. Three rows of windows on each side faced…

[tmarshconnors]

"You don't have to give up your intellect to trust the Bible. You have to give up your pride."

Robert Charles Sproul was an American Reformed theologian and ordained pastor in the Presbyterian Church in America. He was the founder and chairman of Ligonier Ministries and could be heard daily on the Renewing Your Mind radio broadcast in the United States and internationally.

Theologian and Author: R.C. Sproul was a prominent Reformed theologian and author known for his extensive work in Christian theology. He authored numerous books on theology, biblical interpretation, and Christian living, including notable works such as "The Holiness of God" and "Chosen by God."

Founder of Ligonier Ministries: Sproul founded Ligonier Ministries in 1971, a Christian educational organization dedicated to teaching the Reformed faith through resources such as books, conferences, and broadcasts. The ministry is named after Ligonier Valley, where it was initially established.

Teaching Pastor: He served as the teaching pastor at St. Andrew’s Chapel in Sanford, Florida, where he was influential in shaping the church’s theological direction and providing teaching and preaching that emphasized Reformed theology.

Popular Speaker and Teacher: R.C. Sproul was known for his engaging teaching style and was a frequent speaker at conferences and seminars. His teaching reached a wide audience through radio programs, such as "Renewing Your Mind," and his teaching series were widely distributed.

Reformed Theology Advocate: Sproul was a staunch advocate of Reformed theology, emphasizing doctrines such as the sovereignty of God, the authority of Scripture, and the importance of understanding and teaching core Christian doctrines. His work contributed significantly to the spread of Reformed thought in contemporary evangelicalism.

[bettygemma]

'Still Life with a Skull and a Writing Quill', Pieter Claesz, via the Metropolitan Museum of Art

[turiyatitta]

The Sacred Within the Flawed

A Paradox of Divine TextsIn an intricate dance between the divine and human, sacred texts from various religious and philosophical traditions find themselves at the nexus of reverence and scrutiny. These texts, while venerated as conduits of divine wisdom and moral guidance, are not immune to critique nor the acknowledgment of their inherent flaws.When we unravel the threads of any sacred text,…

[seekingtheosis]

Reflections on the Feast of Exaltation of the Holy Cross - September 14

Delve into the profound significance of the Feast of the Exaltation of the Holy Cross in Orthodox Christianity. Explore its historical context, theological implications, and relevance in modern times.

In the name of God the Father, Christ Jesus His Son and the Holy Spirit, One True God. Amen. But God forbid that I should glory, except in the cross of Our Lord Jesus Christ, by whom the world is crucified to me and I to the world. Galatians 6:14 Dear brothers and sisters in Christ On September 14 of every year, the Church as a whole celebrates the Feast of the Exaltation of the Holy Cross.…

[halkonensis]

Rumaragasang ilog ang katarungan:

Ang masaker sa pamilya Fausto at ang Kristiyanong pagsisikap para sa kapayapaan

Sa halip ay padaluyin ninyo ang katarungan, gaya ng isang ilog; gayundin ang katuwiran tulad ng isang di natutuyong batis. Amos 5:24 MBBTAG

Trigger warning: graphic descriptions of military violence

Nakagigimbal ang pagpaslang ng pamilya Fausto, mga magsasaka at kapanalig ng Iglesia Filipina Independiente (IFI), sa kamay ng mga kagawad ng 94th Infantry Battalion ng Philippine Army (IBPA), sa Barangay Buenavista, Himamaylan City, Negros Oriental noong Hunyo 14.

Kumikintil pa rin sa diwa ang mga litrato ng kubong tinutuluyan ng mag-anak: mga duguang bangkay na nakalaylay sa pintuan at sa hagdan. Apat na katawang balot sa puting tela, nakahandusay sina Roly Fausto, ama; Emelda Fausto, ina; at sina Ben at Ravin, mga anak.

Sinasalaysay lamang ng mga litrato ang isang parte ng kuwento. Marami pang mga pinagkakait ang 94th IBPA at ang Armed Forces of the Philippines (AFP) na mga detalye.

Ayon sa September 21 Movement, isang grupo para sa karapatang pantao, matagal nang target ng panliligalig ang mga Fausto sapagkat kasapi ang pamilya ng Baklayan, Bito, and Cabagal Farmers and Farmworkers Association (BABICAFA). Kasama sa mga ginawang paglabag sa karapatang pantao ng mga kagawad ng 94th IBPA ang panunutok ng sundang kay Emelda, pagnanakaw, pangtotortyur kay Roly upang pasukuin bilang di-umanong kasabwat ng New People’s Army (NPA), at pangraransak sa bahay, bago ang sukdulang pangmamasaker sa mag-anak.

Ngunit sa pag-iral ng kasamaan ng AFP, imbes na itaguyod ang hustisya at panagutin ang mga maysala sa kanilang hanay, pilit nilang binabalahura ang alaala ng pamilya sa pamamagitan ng pagbabaluktot sa katotohanan. Ayon kay Orlando Edralin, opisyal ng 94th IBPA, sa isang panayam sa DNX News, asset daw ng militar si Roly na nais nang bumaklas sa pagkakasabwat mula sa NPA, at ang pumatay raw sa mga Fausto ay ang mga NPA, bagay na pinabulaanan ng kaanak ng mga biktima.

Kade-kadenang Paglabag sa Karapatang Pantao

Di makakaila ang track record ng AFP (at ng estado sa pangkabuuan) sa karapatang pantao. Sa kasamaang-palad, pinupuno lamang ito ng mga paglabag.

Sa Guihulngan City, Negros Oriental, minasaker noong Hulyo 22, 2022 ng pinagsanib na puwersa ng 62nd IBPA at PNP ang 18 taong gulang na si Everly Kee Jacolbe, buntis niyang ina na si Maria Christina Jacolbe, at kamag-anak na si Rodan Montero, matapos ang walang-humpay na red-tagging at pagpapahirap.

Sa ulat naman ng Karapatan Negros, pinatay naman noong Enero 9 ang magsasakang si Jose Gonazales sa Barangay Carabalan, Himamaylan City ng 94th IBPA, kapwa mga kagawad ding pumaslang sa mga Fausto. Nilapastangan pa ng mga sundalo ang bangkay ni Gonzales sa pagparada nito bilang babala sa mga mamamayan sa di-umanong rebelyon, ngunit pinasinungalingan ito ng mag-anak ng pinaslang.

Kamakailan lang din, nagsagawa ng seminar ang NTF-Elcac na primaryang pinatatakbo ng kasundaluhan sa mga pagawaan ng Philfoods Fresh Baked Products Inc. at Gardenia Bakeries, Phils. sa probinsya ng Laguna upang pigilan ang pagtatayo at paglakas ng unyon ng mga manggagawa. Di nagpapigil ang mga sundalong i-red-tag ang Unyon ng Panadero-Gardenia Bakeries, Phils. (PANADERO-OLALIA-KMU) at paratangang NPA ang opisyal nitong si Rhoel Alconera. Ganito ring panliligalig ang ginagawa ng mga kagawad ng NTF-Elcac at mga sundalo sa mga pagawaan tulad ng Wyeth-Nestle at Fuji sa Laguna.

Ang Kristiyanong Sagot: Kapayapaang batay sa Katarungan

Ngunit sa harap ng lantarang paglabag sa karapatang pantao, ano ang dapat itugon ng kabataang Kristiyano?

Ang sagot ay nakasaad sa Banal na Aklat: pagsikapang matamo ang kapayapaang nakabatay sa katarungan. (Isa 2:4, Mik. 4:3, Joel 4:10)

Batay sa katotohanang ang tao ay nilalang na kawangis ng Diyos, ang katarungan ay ang pagtataguyod ng dignidad ng bawat buhay ng tao. Nilalapastangan ng rehimeng Marcos-Duterte ang dignidad na ito sa porma ng pagkakait ng pagtataas ng sahod, pagpapabayang tumaas ang presyo ng bilihin, kawalan ng reporma sa lupa, hindi pagsasaayos ng matagalang krisis sa edukasyon, at pagpapatahimik sa mga balidong daing ng mamamayan. Isama pa ang pagdaragdag ng base-militar ng US sa lupain ng Pilipinas, pagraratsada ng Mandatory ROTC, at pagtutulak sa Maharlika Wealth Fund.

Kung totoo ngang kapayapaan ang nais makamit ng rehimen gamit ang mga galamay nito tulad ng AFP at PNP, ano ba ang pagpapakahulugan nila sa kapayapaan? Ito ang kalagayang wala nang lumalaban sa kanila upang magawa ang lahat ng gusto nila at makuha ang lahat ng luho nila.

Labis naman itong kaiba sa kapayapaan para sa sambayanang Pilipino. Simple ang hangad: magkaroon ng marangal na kabuhayan, tamang oras ng masustansyang pagkain, tirahang sasanggala mula sa init at ulan, karapatan sa pagpapahayag, at edukasyon ng mga kabataan. Kung ikukumpara sa kasalukuyang kalagayan, talagang nakaririndi ang kawalan ng kapayapaan lalo na at nabubuhay ang sambayanan sa panahon ng kawalang-katarungan.

Bilang mga kabataang Kristiyano naghahangad ng kapayapaan at nagtataguyod ng katarungan, kailangang balikan ang Mabuting Balita ayon kay Lucas. Mula sa pagsasalaysay, sinabi ni Cristo na kaakibat ng pagsunod sa kanya ang pagtatakwil sa sarili at pagpapasan sa krus (9:23). Mapapatotoo natin ang pangakong Kaharian ng Diyos dito sa lupa sa pagsunod natin kay Jesus. Dapat nating iwaksi ang pagkamakasarili sa pamamagitan ng pag-ugnay ng problema ng kabataan sa mas malawak na problemang kinahaharap ng sambayanang Pilipino. Ang krus na papasanin natin ay ang mabigat na krus ng aktibong pagbaka at pakikibaka laban sa namamayaning kasamaang nagpapahirap sa bayan ng Diyos.

Wika nga ni Jesus sa kanyang sermon sa bundok, “Pinagpala ang mga gumagawa ng paraan sa kapayapaan, sapagkat sila’y ituturing na mga anak ng Diyos.” (Mt. 5:9 MBBTAG) Gayong mahaba ang landasin ng Kalbaryo para sa Kristiyanong kabataan at sambayanang lumalaban, tayo rin ang bubukalan ng katuwiran upang dumaloy ang katarungang parang ilog (Amos 5:24).

Magsumikap para sa kapayapaan! Paragasain natin ang ilog ng katarungan!

Hustisya para sa pamilya Fausto! Singilin ang 94th IBPA at ang rehimeng Marcos-Duterte!

[meanbossart]

I've got some questions about Du Drow.

1. What does he think of Halsin?

2. Is he embrace the urge or resist the urge?

3. What does he think of Gortash?

4. Did he have any lovers in the past?

1- Doesn't care for him. Too nice and too pragmatic and talks too much about how pretty trees and leaves are. What's a little ironic is that DU drow has in-depth knowledge about nature and survival because of his background, so, technically, they could have had a lot to chat about - but Halsin's outlook on nature is rather... Ethereal? Theological? In comparison, nature is a parent's cold, stern hand in DU drow's mind. There's a simplicity and straightforwardness to it that he finds a great deal of comfort in, and I think Halsin's druidic agenda must have really, really gotten on his nerves very quickly. Also he's like 2 inches taller than DU drow so that's not good for his ego.

The gang didn't fix the Shadow Cursed lands so they parted ways by the end of act two, the drow didn't miss him LOL

2- Like - resist, embrace, resist. He was a little bit freaked out at the start, took to it pretty quickly and reveled for a while, then decided to resist it again once he realized these weren't a part of his own, free will. He still enjoys killing and maiming, but he needs to do it as a free man bound to no gods, otherwise he feels like a pawn.

3- Pre-campaign he thought Gortash was kind of a character. He enjoyed his company in a "get a load of this guy" way but probably saw some uncomfortable pieces of himself reflected in him as well. They were "friends", but only because Gortash put up with his constant abuse with little more than an eye-roll and a wave of the hand, which continually encouraged DU drow to push the bill further. In a weird way, it worked for them.

Post tad-pole, DU drow retained the "get a load of this guy" attitude. He looks at Gortash and just wants to laugh. He thinks he's a poor excuse for a man and a joke of a leader and retained no memory of that inkling of childish terror and desperation he saw of himself mirrored in him.

I've gone much more in-depth about Gortash before, so just look up the "enver gortash" tag in my blog if you're curious about it!

4- No. Astarion is his first functional, romantic relationship. He went through long streaks without sex interspersed with "cruising binges" as a titular Bhaalspawn, and sometimes got creative with corpses in and outside the temple. Otherwise, he considered Orin to be his soulmate.

Thank you for the questions! :D

[room-surprise]

EXTERNAL INFLUENCES IN DUNGEON MESHI: INDIAN PHILOSOPHY

(SPOILERS FOR DUNGEON MESHI BELOW)

We know that Ryoko Kui spent considerable time at the beginning of working on Dungeon Meshi doing research and planning the series. Kui constantly references real world culture, history and mythology, but she also occasionally references real-world philosophy.

The story of Dungeon Meshi is full of philosophical questions about the joy and privilege of being alive, the inevitability of death and loss, the importance of taking care of yourself and your loved ones, and the purpose and true nature of desire. Kui explores these issues through the plot, the characters, and even the fundamental building blocks that make up her fictional fantasy world. Though it’s impossible to say without Kui making a statement on the issue, I believe Dungeon Meshi reflects many elements of ancient Indian philosophy and religion.

It’s possible that Kui just finds these ideas interesting to write about, but doesn’t have any personal affiliation with either religion, however I would not be at all surprised if I learned that Kui is a Buddhist, or has personal experience with Buddhism, since it’s one of the major religions in Japan.

I could write many essays trying to explain these extremely complex concepts, and I know that my understanding of them is imperfect, but I’ll do my best to explain them in as simple a way as possible to illustrate how these ideas may have influenced Kui’s work.

HINDUISM

Hinduism is the third-largest religion in the world and originates in India. The term Hinduism is a huge umbrella that encompasses many diverse systems of thought, but they have some shared theological elements, and share many ancient texts and myths.

According to Classical Hindu belief, there are four core goals in human life, and they are the pursuit of dharma, artha, kama, and moksha.

Dharma is the natural order of the universe, and also one’s obligation to carry out their part in it. It is the pursuit and execution of one’s inherent nature and true calling, playing one’s role in the cosmic order.

Artha is the resources needed for an individual’s material well-being. A central premise of Hindu philosophy is that every person should live a joyous, pleasurable and fulfilling life, where every person's needs are acknowledged and fulfilled. A person's needs can only be fulfilled when sufficient means are available.

Kama is sensory, emotional, and aesthetic pleasure. Often misinterpreted to only mean “sexual desire”, kama is any kind of enjoyment derived from one or more of the five senses, including things like having sex, eating, listening to music, or admiring a painting. The pursuit of kama is considered an essential part of healthy human life, as long as it is in balance with the pursuit of the three other goals.

Moksha is peace, release, nirvana, and ultimate enlightenment. Moksha is freedom from ignorance through self-knowledge and true understanding of the universe, and the end of the inevitable suffering caused by the struggle of being alive. When one has reached true enlightenment, has nothing more to learn or understand about the universe, and has let go of all earthly desires, they have attained moksha, and they will not be reborn again. In Hinduism’s ancient texts, moksha is seen as achievable through the same techniques used to practice dharma, for example self-reflection and self-control. Moksha is sometimes described as self-discipline that is so perfect that it becomes unconscious behavior.

The core conflict of Hinduism is the eternal struggle between the material and immaterial world. It is often said that all of the material world is “an illusion,” and what this means is that all good and bad things will inevitably end, because the material world is finite. On the one hand, this is sad, because everything good in life will one day cease to exist, but on the other hand, this is reassuring, because all of the bad things will eventually end as well, and if one can accept this, they will be at peace.

The central debate of Hinduism is, which is more important: Satisfying your needs as a living thing, having a good life as a productive member of society, serving yourself, your family, and the world by participating in it the way nature intended? Or is it rejecting desire and attachment, discovering the true nature of existence, realizing the impermanence of material things, and that one can only escape the suffering that comes from the struggle of life by accepting that death and loss are inevitable?

There is no set answer to this question, and most believers of Hinduism tend to strike a balance between the two extremes simply because that’s what happens when a person leads a normal, average life, however there are also those who believe that pursuing extremes will lead to ultimate enlightenment and final release as well.

BUDDHISM

Buddhism is an Indian religion and philosophical tradition that originated in the 5th century BCE, based on teachings attributed to religious teacher the Buddha. It is the world's fourth-largest religion and though it began in India, it has spread throughout all of Asia and has played a major role in Asian culture and spirituality, eventually spreading to the West beginning in the 20th century.

Buddhism is partially derived from the same worldview and philosophical belief system as Hinduism, and the main difference is that the Buddha taught that there is a “middle way” that all people should strive to attain, and that the excesses of asceticism (total self-denial) or hedonism (total self-indulgence) practiced by some Hindus could not lead a person to moksha/enlightenment/release from suffering.

Buddhism teaches that the primary source of suffering in life is caused by misperception or ignorance of two truths; nothing is permanent, and there is no individual self.

Buddhists believe that dukkha (suffering) is an innate characteristic of life, and it is manifested in trying to “have” or “keep” things, due to fear of loss and suffering. Dukkha is caused by desire. Dukkha can be ended by ceasing to feel desire through achieving enlightenment and understanding that everything is a temporary illusion.

There are many, many other differences between Hinduism and Buddhism, but these elements are the ones that I think are most relevant to Kui’s work.

Extreme hedonism involves seeking sensual pleasure without any limits. This could just be indulging in what people would consider “normal” pleasures, like food, sex, drugs and the arts, but it can also involve doing things which are considered socially repugnant, either literally or by taking part in symbolic rituals that represent these acts. Some examples are holding religious meetings in forbidden places, consuming forbidden substances (including human flesh), using human bones as tools, or engaging in sex with partners who are considered socially unacceptable (unclean, wrong gender, too young, too old, related to the practitioner). Again, these acts may be done literally or symbolically.

Extreme ascetic practices involve anything that torments the physical body, and some examples are meditation without breathing, the total suppression of bodily movement, refusing to lay down, tearing out the hair, going naked, wearing rough and painful clothing, laying on a mat of thorns, or starving oneself.

HOW THIS CONNECTS TO DUNGEON MESHI

Kui’s most emphasized message in Dungeon Meshi is that being alive is a fleeting, temporary experience that once lost, cannot truly be regained, and is therefore precious in its rarity. Kui also tells us that to be alive means to desire things, that one cannot exist without the other, that desire is essential for life. This reflects the four core goals of human life in Hinduism and Buddhism, but also could be a criticism of some aspects of these philosophies.

I think Kui’s story shows the logical functionality of the four core goals: only characters who properly take care of themselves, and who accept the risk of suffering are able to thrive and experience joy. I think Kui agrees with the Buddhist stance that neither extreme hedonism nor extreme self-denial can lead to enlightenment and ultimate bliss… But I also think that Kui may be saying that ultimate bliss is an illusion, and that the greatest bliss can only be found while a person is still alive, experiencing both loss and desire as a living being.

Kui tells us living things should strive to remain alive, no matter how difficult living may be sometimes, because taking part in life is inherently valuable. All joy and happiness comes from being alive and sharing that precious, limited life with the people around you, and knowing that happiness is finite and must be savored.

Dungeon Meshi tells us souls exist, but never tells us where they go or what happens after death. I think this is very intentional, because Kui doesn’t want readers to think that the characters can just give up and be happy in their next life, or in an afterlife.

There is resurrection in Dungeon Meshi, but thematically there are really no true “second chances.” Although in-universe society views revival as an unambiguous good and moral imperative, Kui repeatedly reminds us of its unnatural and dangerous nature. Although reviving Falin is a central goal of the story, it is only when Laios and Marcille are able to let go of her that the revival finally works… And after the manga’s ending, Kui tells us Falin leaves Laios and Marcille behind to travel the world alone, which essentially makes her dead to them anyway, since she is absent from their lives.

At the same time, Kui tells us that trying to prevent death, or avoid all suffering and loss is a foolish quest that will never end in happiness, because loss and suffering are inevitable and must someday be endured as part of the cycle of life. Happiness cannot exist without suffering, just like the joy of eating requires the existence of hunger, and even starvation.

Kui equates eating with desire itself, using it as a metaphor to describe anything a living creature might want, Kui also views the literal act of eating as the deepest, most fundamental desire of a living thing, the desire that all other desires are built on top of. If a living thing doesn’t eat, it will not have the energy necessary to engage with any other part of life. Toshiro, Mithrun, and Kabru are all examples of this in the story: They don’t take care of themselves and they actively avoid eating, and as a result they suffer from weakness, and struggle to realize their other desires.

Kui suggests that the key difference between being alive or dead is whether or not someone experiences desire. If you are alive, even if you feel empty and cannot identify your desires like Mithrun, you still have desires because you would be dead without them. The living body desires to breathe, to eat, to sleep, even if a person has become numb, or rejected those desires either to punish themselves, or out of a lack of self-love.

Sometimes, we have to do things which are painful and unpleasant, in order to enjoy the good things that make us happy. I believe Kui is telling us that giving up, falling into despair, and refusing to participate in life is not a viable solution either.

The demon only learns to experience desire by entering into and existing in the material, finite world. This experience intoxicates the demon, and it becomes addicted to feeling both the suffering of desire, and the satisfaction of having it fulfilled. This unnatural situation is what endangers the Dungeon Meshi world, and it’s only by purging the demon of this ability to desire that the world can be saved. The demon is like a corrupted Buddha that must give up its desires in order to return to the peaceful existence it had before it was corrupted.

The demon curses Laios to never achieve his greatest desires at the end of the manga, which manifests in several ways, such as losing his monstrous form, Falin choosing to leave after she’s revived, and being unable to get close to monsters because they are afraid of him. In some ways you could compare Laios to a Bodhisattva, a person who tries to aid others in finding nirvana/moksha, even if it prolongs their own suffering and prevents them from finding personal release. Laios gives the demon peace, but Laios himself will never be able to satisfy his desires, and must eventually come to accept his loss and move on with his life.

(This is an excerpt from Chapter 3 of my Real World Cultural and Linguistic influences in Dungeon Meshi essay.)

[skaldish]

What is Norse Heathenry?

Norse Heathenry is a contemporary pagan spirituality derived from the beliefs, customs, superstitions, and folklore of the pre-Christian Norse people. It is one of a few different kinds of Heathenries, which include Slavic Heathenry and Teutonic (Germanic) Heathenry.

The word "heathen" means "of the heaths." However, it's not a word the Old norse people themselves used. They didn't have a word for their spiritual belief system, as they didn't distinguish this from all other aspects of their lives. Rather, "Heathen" was coined by Christian writers to refer to Scandinavian pagans (this is also why it's sometimes used interchangeably with the word "heretic").

Nowadays, Norse Heathenry is referred to by many names, which reflects different developing iterations of it. Amongst these names are Norse Paganism, Asatru, and Forn Sidr / Forn Sed.

Where does Norse Heathenry come from?

Norse Heathenry comes from the Nordic countries of Europe: Norway, Sweden, Denmark, Iceland, and the Faroe Islands. These places are also known as the homelands of the vikings. But despite their shared origins, Norse Heathenry is not the religion of the vikings. This very large misconception has a very long, complex history behind it, owed to a combination of commercialization and fascist tampering. The Heathenry we see in America is extremely muddied from these influences. Fortunately, we now have the means to disambiguate it, thanks to increasingly accessible cultural exchange.

The following explanation is a product of ongoing anthropological, theological, and cultural research, in combination with what we know about the historical.

Norse Heathen Beliefs

Unlike organized religions, Norse Heathenry is (and has always been) a decentralized belief system. This means it has no universal doctrines, no orthopraxy or orthodoxy, no holy texts, and no religious figurehead governing it. When you hear people say "There's no 'right' way to practice Heathenry," this is generally what they're referring to.

However, Norse Heathenry does have a distinct way of thinking about and viewing the world, and it's very different from what we usually see here in the US. If you're feeling stuck trying to figure out how to "do Heathenry," this would be why.

Animism

A staple of Norse Heathen epistemology is Animism.

Usually, Animism is defined as the belief that all things have a spirit or vital essence to them. But this is only one definition of many, and not the definition that applies here.

The Norse concept of Animism is "the awareness that all things are part of an interdependent ecosystem." This changes how we engage with everything around us. We understand that when we interact with the forces of this world, they will interact back on their own merit. Our relationship with all things is a social one, and we're not spectators in our environment, but active participants at all times.

This stands is stark contrast to the way the USAmericans typically view the world: As a landscape to either test or be tested by, with the forces of the world acting as the means through which this is done.

Additionally, there's no separation between the sacred and the profane.

Immanence

Faiths that focus on spiritual ascension, enlightenment, or attaining a good afterlife are known as transcendent faiths.

While Norse Heathenry has some transcendent elements, it's ultimately an immanent belief system, which means its focus is on living life for the sake of living, as opposed to living life to receive a good afterlife. A good afterlife is already guaranteed.

(Some Heathens may strive for a specific kind of afterlife, however, which do have certain conditions for accessing. But these are elective rather than required, and different as opposed to superior. It's all a matter of preference, at the end of the day.)

The Norse Gods

Many people are already familiar with the Norse gods, such as Thor, Odin, Loki, and Freyja, but not many people are familiar with how they operate as gods.

In Hellenism and Religio Romano, the gods are divine lords who preside over different domains of society. It's a reflection of what the ancient Greeks and Romans highly valued in their civilizations: Law and political/civic involvement.

In Norse Heathenry, however, gods don't operate in a lordship capacity. Instead, they're more like celebrities in that they're celebrated figures everyone knows about.

While they don't rule over one thing or another, the Norse gods often act as allegorical representations of worldly phenomena. Thor is to thunderstorms as Loki is to "random-chance odds." SIf is to wheat-fields as Odin is to the old wandering beggar. Frey and Freyja represent masculine and feminine principles, Skadi the driven snow and foggy winter, and so on. The gods exist as worldly experiences inasmuch as they exist as ideas.

Lastly, but importantly, the Norse gods don't distribute rewards or punishments in accordance with on one's actions or deeds, nor do they tell us how we ought to live our lives. The way they interact with us depends on our individual relationships with them, which can be just as diverse as the ones we have with each other.

Myths & Folklore

What people often refer to as the "Norse Myths" are stories found in two old Icelandic texts called the Prose Edda and the Poetic Edda. These texts are special because they're the oldest and largest collection of tales featuring the Norse deities.

However, these texts represent just one region's period-specific interpretation of Norse folklore. They also only represent a fraction of the tales that still circulate within Nordic oral traditions, so not only are they not "canon" in the usual sense of the word, they're also just a sample.

This is all to say that Norse Heathenry doesn't have a hard body of mythology. It certainly has a defined one, but its definition is built from local legends, fairy tale humor, songs, customs, superstitions, and family folklore in addition to what survives on runestones and parchment. The corpus of Heathenry is very much a living, breathing thing.

Spirits

Norse Heathenry recognizes a wide variety of different beings, the likes of which can be found all around us. Some of these beings are like how we typically imagine spirits, in that they're incorporeal or otherwordly, while others are physical but may play tricks on you so you can't see them.

Like many things pertaining to Heathenry, there isn't a universally-shared classification system for Norse beings. But generally-speaking, beings are defined by their natures and the manner in which they relate to the rest of the world, rather than their morphology. For example, Trolls can take the appearance of rocks, trees, and also living people, but they can also be incorporeal spirits. This is all, however, the same kind of Troll, rather than being different types of trolls.

This is also why the lines between "spirit", "god," and "ancestor" can become very blurry at times. In English use, these are all typically labeled under the category "vaetter." Sometimes "wight" is used to refer to spirits of various types, but isn't often used to refer to gods.

Typically, the way people interact with spirits entirely depends on what kind of spirit they're dealing with, as well as their disposition towards human beings. Some spirits may enjoy a personal relationship, while others are best when left unbothered.

Values & Morality

Because Norse Heathenry has no doctrine and is immanent in nature, it has no fixed value system. Just like the stories were decentralized, so were the Norse people's values.

This is a feature as opposed to a flaw, and a fact as opposed to a theory. But it also has a habit of making Americans very uncomfortable.

For this reason, Heathens sometimes choose to construct their own value system to observe as part of their practice. But what those values are is up to each individual, and individual community, if applicable.

Anyone claiming Norse Heathenry has a universal value system is either new to Heathenry, or selling something.

Veneration

Heathen veneration is not just limited to gods, but also includes ancestors and even certain kinds of spirits, such as nisse/tomte.

Like most things in Norse Heathenry, what, who, and how a Heathen chooses to venerate is their choice to make. One popular observance across the globe is to craft altars, shrines, or similar sacred spaces for the entities one venerates. If a Heathen lives in a house that has a nisse (similar to a gnome), they might leave porridge (with butter) by the hearth for him, and he'll in turn bless the house with good luck and fortune.

Oftentimes, relationships with entities are very interpersonal. Heathenry's animistic and immanent nature means entities are rarely cold and distant, including the gods.

Misconceptions!

A list of misconceptions off the top of my head:

The practice known as 'Odinism' is an invention of the Germanic Volkish movement, which was the social precursor to Nazi Germany. This is also, unfortunately, the first kind of "heathenry" to be brought to the US, back in the 1970's. It was spread through the country via one of the fastest-moving networks at the time: The US prison system.

The Black Sun is a Nazi symbol, not a Heathen one.

No, Norse Heathenry is not a closed practice.

No, you don't have to have Scandinavian heritage to practice Norse Heathenry. Blood quantum is not a thing.

The rune alphabets are old, but the method of runecasting is new.

So is the use of magical bindrunes.

Bindrunes are also different from Galdrastafir. The latter is actually a form of Jewish-Christian-Norse syncretism and needs to be taught orally since it's a mystery tradition. You can still slap the Helm of Awe on things and look cool about it though.

Norse Heathenry is not the same as being a viking, and Norse Heathens are not vikings. However, some Heathens partake in viking reenactment as an extension of their practice.

There's no good or bad gods in Norse Heathenry. All the gods are capable of great good and great bad, just like people. They're fallible, and that's what makes them relatable.

Odin and Loki aren't at odds with one another.

You don't need to wait for a god to pick you to start venerating them.

If you're interested in learning more about any of these in-depth, check out the website I've built on Norse Heathenry, located in my pinned post!

[talonabraxas]

“all things created have an order in themselves, and this begets the form that lets the universe resemble God.” ― Dante Alighieri, Paradiso

The Empyrean, Rosa Celeste Talon Abraxas This image depicts a medieval cosmological diagram illustrating the universe according to the Ptolemaic system, as it was commonly understood in the Middle Ages. This specific diagram is likely inspired by Dante Alighieri's Divine Comedy, particularly the Paradiso and Purgatorio sections.

Here’s a brief breakdown of the components:

1. (Inferno): At the very bottom, located beneath the Earth. 2. Earth: Center of the universe, with a hemisphere of water and a hemisphere of land. 3. Purgatory: A mountain rising from the Earth's surface, which souls must ascend to purify themselves before entering Heaven. 4. Heavens (Spheres): Surrounding the Earth and Purgatory, the diagram shows the geocentric spheres that include the Moon, Mercury, Venus, the Sun, Mars, Jupiter, Saturn, the fixed stars (Zodiac), the crystalline sphere (Primum Mobile), and the Empyrean Heaven (Paradise) at the very top.

This model reflects the medieval Christian view of the universe, influenced by both ancient Greek astronomy and theological concepts.

[imperator-titus]

Favorite Party Banter [Minsc Edition]

[Astarion (Ascended)] [Halsin/Jaheira] [Gale] [Karlach] [Lae'zel] [Minsc] [Minthara] [Shadowheart] [Wyll]

I often miss party banter because of party comp (and sometimes just straight up can't hear??) so here's a collection of my favorite bants while going through dialogue files. I know the wiki has the banter (most? all?) but I added the file names and dev notes.

Either Minsc is the main speaker/subject or I think Minsc's reaction is good shit.

Not in any particular order.

[PB_Minsc_Astarion_UpperTracks]

Minsc: Oh, I do not know, Boo. If you buried the nuts here before we were stone, I am thinking they might have gone bad.

Astarion: Minsc! Enough! The hamster isn’t saying a damn thing and you know it.

Minsc: Well, Astarion. Boo is of good breeding, and so only speaks when he has something nice to say. {Devnote: Haughty, offended, ‘Well, I never’}

Minsc: Perhaps this is why he has never seen fit to speak to you.

Astarion: How delightfully vicious. I’m beginning to like the hamster.

[PB_Minsc_Astarion_EasternDocks]

Minsc: ASTARION! FISH! ASTARION! {Devnote: Struck by a brilliant idea, so excited he cannot use his words}

Astarion: Minsc, please - slow down. Use your words.

Minsc: Minsc has thought how you might be a more virtuous vampire - feast on fish instead. They are made of naught but neck! {Devnote: Delighted with himself, as if it’s a matter he’s been mulling over for some time. If he must travel with ‘bad’ people, he will try to make them ‘better’}

Astarion: It’s a sweet thought, but fish just doesn’t have the flavour of full-blooded red meat.

Minsc: No, you do not ‘agree’, Boo. I told you you have been spending far too much time around the pale one… {Devnote: Hushed, style of a whispered argument that’s been had before, trailing off to be discussed later. Minsc is worried that his hamster is being corrupted} 

[PB_Minsc_Astarion_BasiliskGate]

Minsc: Ah, but it is a fine thing to walk with friends beneath the warming sun! {Devnote: just spontaneously happy}

Astarion: 'Friends' might be a stretch, but otherwise - yes, I fully agree!

Minsc: You might have your cloudy locks to keep the heat off your head, but do not forget that Minsc has Boo! We will be like twins, eh?

Astarion: We will? Gods - two hundred years and I've never missed seeing my reflection more.

[PB_Minsc_Gale_HouseOfHope]

Minsc: Gale! You will perhaps be able to explain where Boo has not - what exactly is the difference between a devil and a demon?

Gale: A fascinating question, one that boils down to which criteria we choose to apply. Are we speaking about the physiological? Theological? Etymological? {Devnote: in teacher mode - up for an in-depth, intellectual discussion}

Minsc: Eh. Just how-to-kill…-ical. {Devnote: Nonplussed, echoing gale’s ending every word with ‘ical’}

Gale: Oh. Then for your purposes, they are exactly the same. {Devnote: Disappointed}

[PB_Minsc_Gale_ROM_Act3]

Minsc: Gale. Minsc worries you might send a fireball up his butt, with all of this stringy hair in your face.

Gale: Is that why you keep your head shaved? I assumed that was a custom of some sort. {Devnote: Curious, referring to Minsc’s origins}

Minsc: Oh, no! Most warriors of Rashmen wear long battle-braids, weighed down with stone. Minsc can show you, when next we camp?

Gale: Thank you, but I’m more wizard than warrior. I’m not sure my scalp would stand up to such a plaiting. {Devnote: very politely declining}

[PB_Minsc_Shadowheart_ROM_Act3_Selune]

Minsc: Shadowheart. I saw you pluck Boo from the ground, when you thought no one was watching. {Devnote: Had been mulling this, now broaching it}

Minsc: It pleases you, to hold him? And you have truly cleansed yourself of Shar? {Devnote: Suspicious, but giving the benefit of the doubt}

Shadowheart: I suppose you're right. On both counts. {Devnote: Arc: SH has turned from Shar, got to hold hamster}

Minsc: HMMMMMMMM. Then for one day only, you may carry him in your pocket. So long as it is clean. Padded. Well-aired. {devnote: Dubious but willing to extend this great honor to her against his better judgement. Listing off Boo's rider}

Minsc: And full of nuts! {Devnote: Rushing in the most important condition of all}

[PB_Minsc_Gale_SorcerousSundries]

Minsc: Minsc has never trusted places such as this. Too much of a wizard's power can be simply packaged and picked up. {Devnote: Grumbling as we make our way through the shelves at Sorcerous Sundries}

Minsc: Well, picked up by all but Minsc. When he touches the many delicate little jars, oh how the wizards shout and stare! {Devnote: revealing that his objection to Sorcerous Sundries is not in fact a philosophical belief that wizards have too much power - they just make him feel stupid and awkward when he pokes in their things}

Gale: Fear not, Minsc. You have a wizard at your side who positively encourages such curiosity. You'll fit right in. {Devnote: Reassuring}

Minsc: Obliged, wizard. Should we find our way to a weaponsmith, Minsc will rough you up a little - so that you too can fit in. {Devnote: Warm, comradely - would genuinely be doing Gale a favor}