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[gaiuskamilah]

Bloodbound and the Politics of Dominance and Submission, Part 1: Do You Consent?

CONTENT WARNINGS: contains discussions of sexual assault, rape, and imperialism

“You know the money shots in porn films? Well, this was just a different substance: it was red.”

— Roberta Findlay on the relationship between pornography and horror

If you have ever read, watched, or paid the least bit of attention to Fifty Shades of Grey, you would know that the story revolves around the controversial or putting it lightly, questionable, relationship between the 21-year-old college student Anastasia Steele and 27-year-old billionaire CEO, Christian Grey. I watched as Christian led Anastasia into a new world of sexuality she knew little of, presented her with a neat contract outlining the nature of their sexual relationship, and yet constantly violated her boundaries outside of the bedroom. The series was of course met by disdain from people from the BDSM community, as Christian’s behavior was the exact opposite of what BDSM practitioners actually do. Boundaries, and of course consent, are gospel and ensure that all parties involved feel fulfilled. 

In the introduction, I outlined the obvious references to Fifty Shades in Bloodbound. Despite these references, funnily enough, it became seemingly apparent that the eternally 28-year-old Adrian does not actually act like Christian to his 22-year-old assistant. In the first few chapters, the importance of consent—boundaries—are highlighted, at odds with Christian and Anastasia’s story.

MC first discovers that Adrian is a vampire by the end of chapter one, walking in on him feeding on Nicole. In chapter two, Adrian confronts MC right after—he assures her that everything was consensual, and with her now knowing he is a vampire, then invites her to accompany him through the night as his assistant. He then tells her of the two principles the Council was founded upon: 1) vampires are only allowed to feed off of willing humans, and 2) the creation of new vampires is strictly limited and subject to the approval of the Council. Consent, and how apparently important it is to the Council, is highlighted over and over again in chapters two and three. 

Adrian and MC in B1Ch02

However, as the story continues, it becomes apparent that the opposite—the lack of consent—is a persistent theme throughout the series. Two important beginnings in Bloodbound involve unwanted advances, dismissal of consent, and an overall violation of boundaries: in B1Ch01, MC is subject to unwanted advances from Lester, who continues his sexual propositions throughout the books despite this rejection. Meanwhile, in B2Ch02, it is revealed that Rheya was banished for rejecting King Kaelisus’ advances, an event that leads to her becoming the First Vampire. Both the MC and the final antagonist experience unwanted advances, cementing lack of consent as an important stone in the thematic foundations of Bloodbound. 

B1Ch01 with the narration if the ‘How dare you!’ option is picked

B2Ch02 tapestry scene

While there are more instances of unwanted advances in Bloodbound (for example, Priya’s entire character—how she constantly tries to convince Amy to be her pet, her treatment of her houseboys, her extreme sadism), those explicitly romantic scenes are not the only times where lack of consent is shown. Despite its pact upholding consensual feeding, the Council is the biggest violator of its own principles. It is then followed by Gaius’s own heightened dismissal of bodily autonomy, and taken to further extremes with Rheya. One can argue that these scenes of feeding, Turning, body puppeteering, and mind control are not explicitly romantic nor sexual. Thus I posit a framework to view these as sexual, drawing from staples within the vampire literary genre and how they are portrayed within Bloodbound. 

Vampires have long been linked to sexuality, as authors write:

“The vampire can be a vehicle of or symbol for any desire, in part because it is a symbol for all desire. Noll cites the 1733 Dissertatio de Vampiris Serviensibus, which declares of vampires, “They beset men, women, and children alike, sparing neither age nor sex” (8). The protagonist of “Cinnamon Roses” says almost the same thing about her prospective partners—”straight or gay or female or male body…Age isn’t a biggie either” (Charles 23)—but in that story this diversity is positive, inclusive rather than indiscriminate, as it is sharing rather than predation. In Hodge’s “Alchemy of the Throat,” the vampires are promiscuous and perverse (272-78), but the polymorphous inclination is displaced onto the narrator, a castrato: “alluring to many women and to no few men…We were androgynes whose service to either sex was limited only our inclinations”.  (...) “Sex and horror are intertwined,” Kilpatrick observes, “because they are two taboos in our society”: she sees vampire erotica and pornography as, in part, about “moving beyond limitations,” which can be threatening to some—and satisfying to others. Most of these stories do not only make explicit what was implicit in earlier vampire texts, but also take what was a source of mixed fascination and revulsion and transform it into an image of desire and satisfaction. It seems that vampires function on the margins of sexual discourse, and show that those margins not only have expanded greatly, but are continuing to expand.”  — Bernadette Lynn Bosky, “Making the Implicit, Explicit: Vampire Erotica and Pornography” “...the importance of sucking and biting, and the fact that most acts of vampirism take place in private spaces such as bedrooms and at night, speak for themselves.” — Anna Katharina Schaffner, “Exhaustion: A History”

Choices's vampires are no exception to this use of vampires. Immortal Desires, its latest vampire series, is laden with vampirism as a metaphor for sex, particularly in its second installment. Bloodbound is even more so, with its Fifty Shades inspired cover and opening chapter. In Bloodbound, a vampire piercing through skin and drinking their blood is a not-so-subtle allegory for sex. Drinking blood is constantly described to be a physically pleasurable experience for both the vampire and the human, and scenes are laced with sexual narration. The first time Amy can let someone drink from her is with Jax, where the other vampires look away to give them privacy. Amy letting Lily drink from her in B1Ch11 can lead to a threesome with Lily and Jax—notably the first instance of a threesome in Choices. In some scenes, drinking blood is mixed with sex scenes itself, furthering the connection.

Jax feeding from Amy in B1Ch04

Sex scene with Priya in B2Ch05

Sex scene with Adrian in Bloodbound: Dark Solstice / Threesome with Adrian and Jax in Bloodbound 3

A vampire drinking blood is not the only instance of sexually charged blood metaphors in Bloodbound. The act of being branded is erotic, as the barriers between two people become less definite, and the one receiving a brand takes in the brander’s blood in their body. Being literally bloodbound is a metaphor for sex. MC can first receive a temporary brand in chapter four of book one, and a permanent one in B3Ch01. 

MC receiving Adrian’s temporary brand in B1Ch04

MC receiving Jax’s brand in B3Ch01

Now that the connection between vampirism and sex has been established, I return to the topic of the lack of consent. More often than not, monster stories tend to be a reflection of the fears of the time. Nina Auerbach chronicles this evolution of the vampire as a representation of fear in the Western world in her book, Our Vampires, Ourselves, where she writes: “...vampires blend into the changing cultures they inhabit. They inhere in our most intimate relationships; they are also hideous invaders of the normal.” With regards to fears surrounding gender and sexuality, Le Fanu’s Carmilla can be read as fear of the intimate relations between women, which would undermine the patriarchy’s control over society. In Stoker’s Dracula, it was the inversion of gendered norms, women who took on more “masculine” and active roles, and homosexual relations between two men. 

I argue then that sexual violence is one of the many fears in Bloodbound. Putting it in context, Bloodbound was released on March 30, 2018, at the height of the #MeToo movement, where numerous instances of sexual violence perpetrated by powerful people in industries worldwide were brought to light. Bloodbound is full of instances of metaphorical rape and sexual assault, and these instances are made possible by societal structures and the power dynamics that both result from and sustain these structures. This invasive violation of bodily autonomy both sustains political hegemony and allows for it to happen. This idea will further be elaborated upon; for now, I want to highlight a few moments in the series where this metaphor is most prevalent.

The first instance that I want to bring up is Kamilah’s turning scene. Gaius holds her down on the desk, he penetrates through her skin with his teeth, drinks from her without her consent, and binds her to him by forcibly turning her, a process that involves making her drink his blood. The scene can be read as a metaphorical rape.

Kamilah's Turning scene in B1Ch12

The second instance I want to highlight is Jax’s Turning, more emphasis put on the events leading up to his Turning rather than the Turning itself. Jax was led on by Margot, a member of Priya’s Clan, to believe that they were going to have consensual sex. Instead, she bit and drank from him without his consent, and left him to die. I posit an understanding of this within the blood drinking-as-sex framework (for lack of better term), where she went too far and engaged in sexual acts without his consent. Coincidentally, though I assume it is not by coincidence, this scene is sandwiched between a scene with Amy and Lester and one with Amy and Priya, both scenes with the Council vampires sexually propositioning Amy. 

Jax and Margot in B2Ch05

The third instance to be highlighted is that of Liv Denara’s. Like Kamilah, she was Turned without her consent, and like Jax, she was preyed upon by a member of Priya’s Clan. It does not go unnoticed to me that Jax and Liv’s assaulters were both from Priya’s Clan, led of course by Priya, who is known for her extreme hedonism and sadism. When Liv refused the advances of a Clan vampire, he Turned her against her will and left her alone to go feral. Viewing feeding and Turning as a sex act, him leaving her to go feral is akin to denying your partner aftercare or leaving them with no support system after an assault. Much like how rape is used as punishment for people who resist, Turning, and specifically the abandonment of a person newly Turned, can be seen as a form of punishment. Liv’s case is one of revenge rape.

Jax explaining the circumstances of Liv’s turning in B1Ch11

This lack of consent, of course, is a recurring theme for the Clanless. Majority of them were Turned without their consent, and most importantly, were isolated from systems that could help them better adjust to their new situation.

Jax in B1Ch04

The next few examples will explore an even more metaphorical expression of sexual assault, but none the less is one of bodily violation, a non-consensual blurring of boundaries for purposes that only benefit the perpetrator. 

First is Gaius’s ability to control the bodies of younger vampires. He typically employs this to subjugate vampires who turn against him. His blood being purer makes him stronger than his progeny, and it is this in part that he is able to exercise power.

Gaius controls Banner in B1Ch10 / Gaius controls Adrian in B1Ch16 / Gaius controls Adrian, Kamilah, Lily, and Jax in B2Ch16

The second example is Rheya and her level of control over other vampires’ bodies. Being The First, she has blood purer than Gaius’s, and as a result can control their bodies and minds on a level that Gaius cannot. The deliberate choice to describe her controlling their minds as them being “violated” not once but thrice by three different characters, as well as the overarching erotic themes of the series, leads me to read it as a metaphorical rape.

Kamilah in B3Ch08 / Gaius in B3Ch13 / MC in B3Ch12

Of course, a case can be made for mindreading and warping not necessarily being a sexual act, but within the themes of Bloodbound, I choose to read it as such. There are also cases where MC’s psychic abilities come into play during intimate scenes. In B3Ch01, if you choose to kiss your LI in the diamond scene, a vision from their past emerges while they and MC make out. Meanwhile, if you choose to sleep with Jax in B3Ch04, you have the choice to access his mind while having sex.

Vision of Lily's past in B3Ch01

Sex scene with Jax in B3Ch04

Bloodbound is arguably Choices’s first smut book. It pushed the boundaries on what exactly they could portray on the app. Books preceding Bloodbound had sex scenes, but no story as sexually overt and charged as Bloodbound. But beyond the explicit playable sex scenes, the charged narration, and the use of the vampiric metaphor, to what end is this use of sex, particularly one that lends itself to be read as rape? The crux of my argument is this: Bloodbound uses vampirism to allude to sexual violence as a natural result of oppressive political structures, as a tool for political hegemony to continue, and as metonymy for other kinds of social violence that allow for imperialism to function.

It was during the feminist movement in the 20th century that conversations around sexual assault started seeing rape as an act of violence. Numerous strains of feminist thought surrounding sexual assault have emerged since then, with my own personal preference being that of intersectional feminism. Intersectional feminism takes cues from radical feminism (not to be confused with the trans-exclusionary brand of “radical feminism” popular amongst “radfems”) and Marxist feminism, where the former acknowledges sexual assault as a form of violence under patriarchy and the latter supplements feminist thought with that of class analysis, where sexual violence is seen as an extension of class inequality. Intersectional feminism addresses the shortcomings of radical and Marxist feminism, with Canan and Levand calling for an “intersectional imperative” to viewing sexual assault, where factors such as gender, race, class, and politics are taken into account in the conversation:

“Our first and foremost recommendation is that it is imperative to see sexual assault as intersectional. (...)  Perpetuating a belief about where or how sexual assaults happen while overlooking evidence contrary to this belief, holding a single group of people responsible for perpetration while ignoring other types of perpetrators, or believing that sex and power are the only dynamics that exist in a sexual assault are all examples of nonintersectional ways of working around sexual assault. We must first break free of the narratives ruling the sexual assault discourse that prevent us from seeing oppression in all forms caused by sexual assault—oppression of all genders, racial oppression, economic disparities, oppression of victims through legal channels, overlooking perpetrators, false accusations, or allowing sexual assault to be tolerated in society.” — Sasha N. Canan and Mark A. Levand, "A Feminist Perspective on Sexual Assault"

It is with this framework that I return to the topic of rape and sexual assault in Bloodbound. When looking at the instances of assault in the series, one common denominator stands out: the perpetrators are people with power, whose privileged positions allow them to carry out assault and delay or even evade negative fallout for their actions. 

This is most overt in book one, where the Clans hold power in almost all sectors of the city. Their material and political advantages allow them to carry out assault with impunity, their principle of only feeding and Turning people with consent nothing more than an ideal with them being the biggest violator of it. Clan vampires admitting their hand at this violation of bodily autonomy would also be admitting the flaws in their system, which would eventually lead to either a reformation or toppling of the said system, forcing Clan vampires to give up a significant portion of the power they have. This is why their policy with Clanless vampires is to oppress, silence, and eventually kill them.

Jax in B1Ch04

Apart from institutional mandates allowing Clan vampires to assault with impunity, assault and the violation of bodily autonomy itself is also the currency on which power is maintained and gained. Book one’s most obvious example of this is Senator Vega—who Adrian describes as someone who “craves power” and hates the Clanless the most—and his use of the Feral crisis to further consolidate power. He took advantage of the Feral crisis, Turned numerous people without their consent, and unleashed them at the Awakening Ball. He pinned the blame on Adrian, the Council member most sympathetic to the Clanless cause. Additionally, Vega also unleashed a truckload of Ferals onto Adrian and Kamilah, using what he sees as expendable, assaulted bodies to eliminate his political rivals.

Vega in B1Ch15

A similar trend can be seen with Gaius, where his physical power and political posturing of himself as King provides in-universe justification for his violation of bodily autonomy. He is King, the domineering patriarch from which his descent from the goddess-figure of the First Vampire provides divine right for his rule. Gaius is also Roman, and the story has postured him more than once as an imperialist using Greco-Roman aesthetics, and throughout history romanticized Greco-Roman ideals, philosophies, and aesthetics have been tools for oppression and fascism. I cite two examples of Roman aesthetics in Gaius’s posturing as an imperial patriarch: first is that he was a soldier in Octavian’s army during the War of Actium, where his Turning of the then-nomarch Kamilah symbolizes Rome’s imperial annexation of Egypt (more on this here). Second is the Council’s coup in the 1920s, which draws comparisons to the assassination of Julius Caesar, with Gaius as the dictator Caesar and the Council members being the Roman Senate (comparisons with Shakespeare’s The Tragedy of Julius Caesar here).

Because he is King, he can violate with impunity, as seen with him puppeteering the bodies of younger vampires. He forces into submission via bodily violation those who stand against him—Banner in B1Ch10, the Council members (sans Kamilah) in B1Ch16, and Adrian, Kamilah, Lily, and Jax in B2Ch16. When this ability is first portrayed in-game, Kamilah, his Queen and right hand, did nothing to stop him from violating Banner after Banner turned his back on Gaius. He is “the only vampire [Kamilah] ever feared” and no doubt his ability to control and violate people the way he can has fuelled that fear. Her fear keeps her subservient, and his rule unchallenged.

There also existed Gaius’s plan to turn humankind into cattle, taking them only for the pleasure and sustainment of vampire political hegemony. Like with Vega and ferals, the lack of regard for the autonomy of others is the foundation of his empire. When put within the framework of vampirism and sexuality as previously detailed, this disregard for life becomes both a metonymy for and enabling of sexual violence.

Gaius in the B1Ch13 tapestry scene

Vampirism, sex, and violence become even more intertwined with Rheya, whose villainous reveal happens at a Bacchanalia. She lies in bed with multiple dead partners, whose blood she consumed. It is later revealed that she, a goddess-figure set on imposing her empire, consumes blood to gain power. Like Vega and Gaius, it is through metonymic sexual violence—the desecration and cannibalization of others’ bodies for her own sake—does she gain power. It is also through violation of her progeny’s minds that she sustains political power, as Kamilah, Gaius, and Amy all describe Rheya’s intrusion as having “violated” them.

Rheya in B3Ch08

Truthfully, one does not even have to go so far into the story to see this intrusion of body and mind as a way to preserve the status quo. In B1Ch03, after learning of Adrian’s vampire nature and spending the night as his assistant, Adrian takes MC to Scholar Jameson to be “debriefed” i.e. have her memories erased. He does this without informing of what the procedure entails until Jameson has his hands on MC’s head, and only when she demands an explanation does he answer and ask her: “Do you consent?” (this is not even the last time Jameson is called to infiltrate Amy’s mind for political purposes; book two opens with him using his abilities on her for Gaius’s political machinations)

Adrian in B1Ch03

The more I look at the series as a whole, the more I come to appreciate the first few chapters of the first book. Amy’s decline of a debriefing, choosing to remember and face the truth, is such an important part of the series’ themes, especially adding to her role as the Bloodkeeper. It lends itself to the overall theme of destroying the cycle of violence, of doing away with systems that only perpetuated harm.

But before fully diving into the discussion of ending the cycle of violence, the machinations of the wheel need to be established. So far, I have discussed the connection between vampirism, sex, and sexual violence as a tool of political hegemony and empire, and the context which allows the said violence to happen. However, I do not think Bloodbound limits the conversation to only that. I believe Bloodbound correctly identifies the beginning of unequal submission in a unit frequently relegated to an untouchable status: the family. This exploration of vampirism and the family unit will be discussed in the following entry into this series, Your Blood is Mine.

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references:

Alexander Heller-Nicholas, What’s Inside a Girl?: Porn, Horror and the Films of Roberta Findlay. https://www.sensesofcinema.com/2016/american-extreme/porn-horror-roberta-findlay/.

Anna Katharina Schaffner, Exhaustion: A History.

Bernadette Lynn Bosky, Making the Implicit, Explicit: Vampire Erotica and Pornography in The Blood Is The Life: Vampires in Literature, edited by Leonard G. Heldreth and Mary Pharr.

Nina Auerbach, Our Vampires, Ourselves.

Sasha N. Canan and Mark A. Levand, A Feminist Perspective on Sexual Assault in Handbook of Sexual Assault and Sexual Assault Prevention, edited by William T. O’Donohue and Paul A. Schewe.

tags | @kainebell @itlovesinthewoods @peonyblossom @dutifullynuttywitch @icanmakewords

@sharpstake @bedtimegiraffe

(let me know if you'd like to be added or removed from this series!)

[literary-illuminati]

Book Review 57 – Pale by Wildbow

I have been reading Pale as it released from the very beginning in 2020 until the end. As such I am clearly suffering from a severe and acute case of Stockholm Syndrome, and you shouldn’t trust a single thing I say. But to try and step back a bit – Pale is the best 4 million word serial I have ever read, and very nearly even good.

The story follows Avery, Lucy and Verona, precocious and for various reasons marginalized teenagers in a decaying Canadian ski town. They are recruited by a council of the various ghouls, ghosts and goblins who live in the shadows of the town to be its Official Witches and investigate the mysterious death of the Carmine Beast, the greater spirit who stood as judge over all contests of struggle and violence in the region (less in the hopes that find anything and more so that any nosy outsiders can be truthfully told it has already been handled). Being of a protagonist-ey bent, they rapidly exceed their new patrons’ expectations, especially the ones among them who had a hand in the murder. After that it’s basically just literally several million words of things escalating further and further out of anyone’s control.

Or, I kid, but it really is impossible to talk about Pale without forgrounding its length and medium, I think. This is a serial which ran continuously with at least one update a week for more than three years, and (to grab another story about child wizards to compare) is roughly four complete Harry Potter series’ in length. Beyond being an entirely superhuman accomplishment as far as writing productivity goes, this had unavoidable effects on the story as it was being told. It also makes it literally impossible to provide anything like a complete plot summary in a review short enough that anyone will read it. So just take my word that there’s a lot of it, and we’ll come back to the others length-related issues.

This is an urban fantasy book, and a kitchen sink one at that – it’s clearly one of the underlying principles of the setting that it should, insofar as possible, be able to fit every type of storybook monster and horror movie plot and twilight zone episode within it somewhere. Underlying and ordering it all is the axiom that (almost) nothing magical can lie. The world will only respond to your word if its actually worth something – contradicting or gainsaying yourself harms your karma and sets the universe against you, breaking a sworn oath is an open invitation to fates worse than death. The natural consequence of this is that every practitioner (wizard, basically) worth shit has been trained from birth to be an asshole genie and most of the really powerful Others (catch-all term for supernatural creatures) come by it naturally.

None of which is new – this is the second serial Wildbow has written in the setting – but they do combine to make a bunch of amateur detectives investigating a murder really, really fun. The heroines POVs also offers a great way to introduce the setting to the reader, or, at least, provides an excellent justification for in character exposition dumps – and to be clear, this is a series with lore. I consider this an absolute win, but if you don’t like elaborate asides about random monsters or marginal otherworlds that clearly exist only because the author thought they were cool, then this is not the series for you. (On the other hand, most of them are absolutely cool). The world is vast, and the story is full of asides and tangents about things that could easily sustain a novel in their own right.

The other way the exposition is provided is through occasional Extra Materials mini-chapters (quite regular during the beginning of the story, less so as it goes on), which are just excerpts of in-universe documentation – specifically things that the protagonists or occasionally another major character would have been reading. Everything from class notes to chatlogs to investigation summaries as written by one of the girls to local social media posts to a dozen other things. Surprisingly good graphic design on most of them too, which really helps sell them as in-universe artifacts and as ways to characterize the implied authors/readers. It’s very much to the serial’s detriment that these fade away as it goes on.

The series has three protagonists, and chapters alternate between each of their POVs and internal narration. It actually does an excellent job differentiating between Lucy, Avery and Verona and giving them their own distinct voices and making each compelling in their own right (not that I don’t have my favourite, but). While the book’s not perfect about it, on the whole they mostly feel like unusually bright and dedicated teenagers (and increasingly incredibly traumatized child soldiers with variably healthy coping mechanisms), rather than short and legally disabled adults.

As is fairly common with web serials, the normal chapters are intercut with interludes from the perspective of some more minor character. Across all Wildbow’s works, these are honestly where he really shines most, I think. They’re each essentially short stories introducing and providing the history and characterization of someone from their own point of view, in the process more often than not totally recontextualizing their role in the story so far, with how they advance the actual plot almost incidental half the time. If I wanted to sell someone on the setting with as little investment as possible, I would probably just link them the first interlude – the first 90% of the chapter is a really quite good standalone horror story about a totally normal kinda shitty kid getting drawn into and being consumed by an occult living ritual (with its own creepy song! And cannibalism!)

Wildbow is actually an incredibly gifted character writer - both as a web serial author (but on the whole that’s not really any great accomplishment) and just, generally. Despite having an absolutely comically sprawling cast (like, dozens, minimum. If you told me hundreds I’d believe you), he manages to give the vast, vast majority of ones that matter their own distinct aesthetics, voices, and even their own little character arcs and plotlines. Even as much as I complain about bloat and pacing, it never stops being a joy to just spend time in any of the three protagonists’ heads, and I was deeply invested in them achieving their dreams in a way I rarely if ever am for fictional characters.

Now, the complaining. Wildbow is, as I said, one of the best character writers I know working today. The same cannot be said for his skill writing action scenes – which is incredibly unfortunate, because there are so, so fucking many of them. Some serve a real narrative purpose or showcase some bit of characterization, but most could honestly be cut by 90% and you wouldn’t lose anything except wordcount – even the ones which should be there tend to drag on past their natural end because of the book’s love of making things as desperate and hardwon as possible. Which I wouldn’t necessarily mind but like, there are individual action set-pieces that are longer than some published novels. At a certain point exhaustion sets in. If I had to guess, I’d put this down to the fact that when you’re writing 10k words a week and don’t have any concrete ideas of where to go next with the plot worked out, just extending the action scene and throwing some new monsters or puzzles or reversals of fortune at the heroes can eat up a chapter and buy you some time – but just because it’s an understandable consequence of the serial format doesn’t mean I need to like it.

Perhaps reading far too much into it, but if I had to guess, I would say the story’s more structural issues stem from the same thing. Pale was originally planned as a (relatively) short and (relatively) light serial, but in the process of writing rapidly ballooned past all planning and expectation. Which like, as I said, I just enjoyed spending time in the various protagonists’ heads and seeing them develop, but at a certain point you can absolutely start to see the plot starting to outpace all planning and spinning off in multiple entirely new directions that were pretty clearly informed by whatever idea Wildbow was turning over in his head at the time. Sometimes this worked out very nicely – I still love Avery’s whole Thunder Bay/accidental love triangle arc. Sometimes it’s a bit mixed – Wonderkand is a very fun idea, but tonally and aesthetically is kind of a mismatch with 90% of the rest of the setting. Sometimes, well – did anyone like the extended Aurum/Dark Fall trial sequence? But even aside from individual arc quality, if you are someone who cares even slightly about things like ‘pacing’, ‘narrative discipline’, or ‘plot points/foreshadowing not going in weird directions or fading in the background because the author just forgot/kind of lost interest in them in the course or writing a novella weekly for three years’ then oh boy is this not the story for you.

A similar sort of thing happens, I think, with the story’s themes. Pale is from the beginning very explicitly concerned with ideas of punitive versus rehabilitative justice, an already slightly fraught use of the subjugation/binding of magical creatures as a metaphor for oppression and colonization, and just generally with the idea of building a better world in the hidden corners of the current one. The story, well, remains very interested with those subjects, but having any coherent viewpoint on them falls to the wayside compared to coming up with ways to advance the plot or dilemmas to throw at the protagonists or just vivid bits of imagery in the moment. This more or less generalizes – I kind of get the sense that Wildbow set out wanting to write something that goes against his narrative reflexes/habits, but as the story went on and the writing piled up they just kind of crept back in. Certainly for a story that take pains at first to emphasize how hellish and cruel long term binding and confinement are, the happy ending involves a lot of various cruel and torturous prisons that are portrayed as somewhere between necessary and just. The big final villain also more or less works on a character level, but thematically is basically the single worst choice of anyone the protagonists faced down across the entire story.

I’m accentuating the negative here, and part of that is just because I’m a miserable husk of a human, but it’s also just that Pale’s real problems tend to be structural, while its high points are much more particular and specific, and hard to sell without immense amounts of context – there are so many random side characters who get more compelling stories than the actual protagonists of some books I’ve read this year, and a half dozen scenes that are pretty permanently burned into my memory. My favourite dynamic involves a character whose only present for, like, 3% of the story max.

At one point the story was intended to end with Arc 13, followed by a hiatus and then a sequel. I still think this would have been the correct choice, even that ending would rip my fucking heart out and also possibly get Wildbow literal bombs mailed to his house. Still – if you can stand that sort of ending and also are the sort of person to read million-word web serials to begin with, that would be my recommendation. Get to that point, and then decide for yourself how invested you are in spending time in the heads of the protagonists and in the world. Or read Pact, which is like a fifth of the size and ostensibly set in the same setting – though leans so much further into horror than urban fantasy for tone that functionally there’s a lot of discrepancies.

All of which said, Verona Lucy and Avery are going to live in my head for the rest of my life and I make no apologies about this.

[santoschristos]

Vishva-Vajra (Double Dorje)

Art by Gaurav Basu

@acid_toad_art

May all beings be happy.

May all beings be peaceful.

May all beings be free.

--Buddhist Prayer

Visvavajra

Before time began, there was only darkness and the emptiness that is the Void. A gentle wind arose from the four directions that, over time, filled the Void. It began to grow in power until, after eons had passed, the wind coalesced into a substance so thick, so heavy, so solid, so immutable that it formed Dorje Gyatram, the vajra cross that is the basis of the physical universe.

Also known as the double dorje (visvavajra) this powerful symbol is also associated with Amogasiddhi (Tibetan: Donyo drupa), who is the Karma family buddha. His name means Unfailing Accomplishment. His activity transmutes the klesha (stain, or imperfection) of jealousy. His activity is the subtle one of diminishing attachment. He is green in color, his left hand rests in his lap in the mudra of equanimity and his right at chest level palm outwards in the "granting protection" or "not to fear" gesture. His consort is Damtsig Dolma, Green Tara.

The vajra cross, whether vertical or in X-form, is also considered an emblem of protection.

The vishvavajra, (vishwa or vishva is Sanskrit for world with the connotation of "theuniverse as we experience it," and it means the double dorje or crossed dorjes. It stands for the stability or foundation of the physical world. This is a mark often used as a seal or stamp and may be found impressed or incised on the plate at the base of a statue that protects and keeps prayers/relics inside. It is also the emblem of Buddhist deities whose influence encourages immoveable determination. The Visva Vajra is a protective symbol that dispels evil, temptation and deception from the four directions, dispels ignorance and invites wisdom, boosting power. The double Vajra is fitted into the Shri Yantra. A most potent and indestructible symbol.

The viswa vajra is created by two crossed vajras or four vajra-heads that sit at the cardinal points of a central hub. Vajra is a Sanskrit word that means both thunderbolt and diamond. As a ritual object in Buddhism, the vajra symbolises the indestructibility of a diamond and the irresistible force of the thunderbolt. The crossed, double or universal vajra is thus called the viswa vajra and represents the absolute stability of the physical world. It is also a powerful protective symbol that cannot be destroyed but itself destroys all evil. It is associated with Amogasiddhi, one of the five Dhyani Buddhas whose mudra is Granting Protection or Fearlessness (hand raised with outward facing palm) and whose consort is the Green Tara.

With its dual meaning of stability and protection from evil, deception and temptation, the viswa vajra is utilised extensively in Buddhism in its two dimensional and three dimensional forms. It is often found stamped or applied to the base plate of statues that have been consecrated, and to canisters and containers that hold precious relics, important documents or prayers. It can be worn as a pendant to provide spiritual protection. In visualisation practices associated with the teaching and learning of Buddhist principles, the viswa vajra may be imagined by the practitioner to assist with stabilising the mind, creating a receptive state in which ignorance is dispelled and wisdom is encouraged, thereby increasing spiritual power.

Namaste per tutti gli esseri umani

[dailyanarchistposts]

J.5.15 What attitude do anarchists take to the welfare state?

The period of neo-liberalism since the 1980s has seen a rollback of the state within society by the right-wing in the name of “freedom,” “individual responsibility” and “efficiency.” The position of anarchists to this process is mixed. On the one hand, we are all in favour of reducing the size of the state and increasing individual responsibility and freedom but, on the other, we are well aware that this rollback is part of an attack on the working class and tends to increase the power of the capitalists over us as the state’s (direct) influence is reduced. Thus anarchists appear to be on the horns of a dilemma — or, at least, apparently.

So what attitude do anarchists take to the welfare state and attacks on it?

First we must note that this attack on “welfare” is somewhat selective. While using the rhetoric of “self-reliance” and “individualism,” the practitioners of these “tough love” programmes have made sure that the major corporations continue to get state hand-outs and aid while attacking social welfare. In other words, the current attack on the welfare state is an attempt to impose market discipline on the working class while increasing state protection for the ruling class. Therefore, most anarchists have no problem defending social welfare programmes as these can be considered as only fair considering the aid the capitalist class has always received from the state (both direct subsidies and protection and indirect support via laws that protect property and so on). And, for all their talk of increasing individual choice, the right-wing remain silent about the lack of choice and individual freedom during working hours within capitalism.

Secondly, most of the right-wing inspired attacks on the welfare state are inaccurate. For example, Noam Chomsky notes that the “correlation between welfare payments and family life is real, though it is the reverse of what is claimed [by the right]. As support for the poor has declined, unwed birth-rates, which had risen steadily from the 1940s through the mid-1970s, markedly increased. ‘Over the last three decades, the rate of poverty among children almost perfectly correlates with the birth-rates among teenage mothers a decade later,’ Mike Males points out: ‘That is, child poverty seems to lead to teenage childbearing, not the other way around.’” [“Rollback III”, Z Magazine, April, 1995] The same charge of inaccurate scare-mongering can be laid at the claims about the evil effects of welfare which the rich and large corporations wish to save others (but not themselves) from. Such altruism is truly heart warming. For those in the United States or familiar with it, the same can be said of the hysterical attacks on “socialised medicine” and health-care reform funded by insurance companies and parroted by right-wing ideologues and politicians.

Thirdly, anarchists are just as opposed to capitalism as they are the state. This means that privatising state functions is no more libertarian than nationalising them. In fact, less so as such a process reduces the limited public say state control implies in favour of more private tyranny and wage-labour. As such, attempts to erode the welfare state without other, pro-working class, social reforms violates the anti-capitalist part of anarchism. Similarly, the introduction of a state supported welfare system rather than a for-profit capitalist run system (as in America) would hardly be considered any more a violation of libertarian principles as the reverse happening. In terms of reducing human suffering, though, most anarchists would oppose the latter and be in favour of the former while aiming to create a third (self-managed) alternative.

Fourthly, we must note that while most anarchists are in favour of collective self-help and welfare, we are opposed to the state. Part of the alternatives anarchists try and create are self-managed and community welfare projects (see next section). Moreover, in the past, anarchists and syndicalists were at the forefront in opposing state welfare schemes. This was because they were introduced not by socialists but by liberals and other supporters of capitalism to undercut support for radical alternatives and to aid long term economic development by creating the educated and healthy population required to use advanced technology and fight wars. Thus we find that:

“Liberal social welfare legislation … were seen by many [British syndicalists] not as genuine welfare reforms, but as mechanisms of social control. Syndicalists took a leading part in resisting such legislation on the grounds that it would increase capitalist discipline over labour, thereby undermining working class independence and self-reliance.” [Bob Holton, British Syndicalism: 1900–1914, p. 137]

Anarchists view the welfare state much as some feminists do. While they note, to quote Carole Pateman, the “patriarchal structure of the welfare state” they are also aware that it has “also brought challenges to patriarchal power and helped provide a basis for women’s autonomous citizenship.” She goes on to note that “for women to look at the welfare state is merely to exchange dependence on individual men for dependence on the state. The power and capriciousness of husbands is replaced by the arbitrariness, bureaucracy and power of the state, the very state that has upheld patriarchal power.” This “will not in itself do anything to challenge patriarchal power relations.” [The Disorder of Women, p. 195 and p. 200]

Thus while the welfare state does give working people more options than having to take any job or put up with any conditions, this relative independence from the market and individual capitalists has came at the price of dependence on the state — the very institution that protects and supports capitalism in the first place. And has we have became painfully aware in recent years, it is the ruling class who has most influence in the state — and so, when it comes to deciding what state budgets to cut, social welfare ones are first in line. Given that such programmes are controlled by the state, not working class people, such an outcome is hardly surprising. Not only this, we also find that state control reproduces the same hierarchical structures that the capitalist firm creates.

Unsurprisingly, anarchists have no great love of such state welfare schemes and desire their replacement by self-managed alternatives. For example, taking municipal housing, Colin Ward writes:

“The municipal tenant is trapped in a syndrome of dependence and resentment, which is an accurate reflection of his housing situation. People care about what is theirs, what they can modify, alter, adapt to changing needs and improve themselves. They must have a direct responsibility for it … The tenant take-over of the municipal estate is one of those obviously sensible ideas which is dormant because our approach to municipal affairs is still stuck in the groves of nineteenth-century paternalism.” [Anarchy in Action, p. 73]

Looking at state supported education, Ward argues that the “universal education system turns out to be yet another way in which the poor subsidise the rich.” Which is the least of its problems, for “it is in the nature of public authorities to run coercive and hierarchical institutions whose ultimate function is to perpetuate social inequality and to brainwash the young into the acceptance of their particular slot in the organised system.” [Op. Cit., p. 83 and p. 81] The role of state education as a means of systematically indoctrinating the working class is reflected in William Lazonick words:

“The Education Act of 1870 … [gave the] state … the facilities … to make education compulsory for all children from the age of five to the age of ten. It had also erected a powerful system of ideological control over the next generation of workers … [It] was to function as a prime ideological mechanism in the attempt by the capitalist class through the medium of the state, to continually reproduce a labour force which would passively accept [the] subjection [of labour to the domination of capital]. At the same time it had set up a public institution which could potentially be used by the working class for just the contrary purpose.” [“The Subjection of Labour to Capital: The rise of the Capitalist System”, Radical Political Economy Vol. 2, p. 363]

Lazonick, as did Pateman, indicates the contradictory nature of welfare provisions within capitalism. On the one hand, they are introduced to help control the working class (and to improve long term economic development). On the other hand, these provisions can be used by working class people as weapons against capitalism and give themselves more options than “work or starve” (the fact that the attacks on welfare in the UK during the 1990s — called, ironically enough, welfare to work — involves losing benefits if you refuse a job is not a surprising development). Thus we find that welfare acts as a kind of floor under wages. In the US, the two have followed a common trajectory (rising together and falling together). And it is this, the potential benefits welfare can have for working people, that is the real cause for the current capitalist attacks upon it. As Noam Chomsky summarises:

“State authority is now under severe attack in the more democratic societies, but not because it conflicts with the libertarian vision. Rather the opposite: because it offers (weak) protection to some aspects of that vision. Governments have a fatal flaw: unlike the private tyrannies, the institutions of state power and authority offer to the public an opportunity to play some role, however limited, in managing their own affairs.” [Chomsky on Anarchism, p. 193]

Because of this contradictory nature of welfare, we find anarchists like Noam Chomsky arguing that (using an expression popularised by South American rural workers unions) “we should ‘expand the floor of the cage.’ We know we’re in a cage. We know we’re trapped. We’re going to expand the floor, meaning we will extend to the limits what the cage will allow. And we intend to destroy the cage. But not by attacking the cage when we’re vulnerable, so they’ll murder us … You have to protect the cage when it’s under attack from even worse predators from outside, like private power. And you have to expand the floor of the cage, recognising that it’s a cage. These are all preliminaries to dismantling it. Unless people are willing to tolerate that level of complexity, they’re going to be of no use to people who are suffering and who need help, or, for that matter, to themselves.” [Expanding the Floor of the Cage]

Thus, even though we know the welfare state is a cage and part of an instrument of class power, we have to defend it from a worse possibility — namely, the state as “pure” defender of capitalism with working people with few or no rights. At least the welfare state does have a contradictory nature, the tensions of which can be used to increase our options. And one of these options is its abolition from below!

For example, with regards to municipal housing, anarchists will be the first to agree that it is paternalistic, bureaucratic and hardly a wonderful living experience. However, in stark contrast with the right who desire to privatise such estates, anarchists think that “tenants control” is the best solution as it gives us the benefits of individual ownership along with community (and so without the negative points of property, such as social atomisation). The demand for “tenant control” must come from below, by the “collective resistance” of the tenants themselves, perhaps as a result of struggles against “continuous rent increases” leading to “the demand … for a change in the status of the tenant.” Such a “tenant take-over of the municipal estate is one of those sensible ideas which is dormant because our approach to municipal affairs is still stuck in the grooves of nineteenth century paternalism.” [Ward, Op. Cit., p. 73]

And it is here that we find the ultimate irony of the right-wing, “free market” attempts to abolish the welfare state — neo-liberalism wants to end welfare from above, by means of the state (which is the instigator of this individualistic “reform”). It does not seek the end of dependency by self-liberation, but the shifting of dependency from state to charity and the market. In contrast, anarchists desire to abolish welfare from below. This the libertarian attitude to those government policies which actually do help people. While anarchists would “hesitate to condemn those measures taken by governments which obviously benefited the people, unless we saw the immediate possibility of people carrying them out for themselves. This would not inhibit us from declaring at the same time that what initiatives governments take would be more successfully taken by the people themselves if they put their minds to the same problems … to build up a hospital service or a transport system, for instance, from local needs into a national organisation, by agreement and consent at all levels is surely more economical as well as efficient than one which is conceived at top level [by the state] … where Treasury, political and other pressures, not necessarily connected with what we would describe as needs, influence the shaping of policies.” So “as long as we have capitalism and government the job of anarchists is to fight both, and at the same time encourage people to take what steps they can to run their own lives.” [“Anarchists and Voting”, pp. 176–87, The Raven, No. 14, p. 179]

Ultimately, unlike the state socialist/liberal left, anarchists reject the idea that the cause of socialism, of a free society, can be helped by using the state. Like the right, the left see political action in terms of the state. All its favourite policies have been statist — state intervention in the economy, nationalisation, state welfare, state education and so on. Whatever the problem, the left see the solution as lying in the extension of the power of the state. They continually push people in relying on others to solve their problems for them. Moreover, such state-based “aid” does not get to the core of the problem. All it does is fight the symptoms of capitalism and statism without attacking their root causes — the system itself.

Invariably, this support for the state is a move away from working class people, from trusting and empowering them to sort out their own problems. Indeed, the left seem to forget that the state exists to defend the collective interests of the ruling class and so could hardly be considered a neutral body. And, worst of all, they have presented the right with the opportunity of stating that freedom from the state means the same thing as the freedom of the market (so ignoring the awkward fact that capitalism is based upon domination — wage labour — and needs many repressive measures in order to exist and survive). Anarchists are of the opinion that changing the boss for the state (or vice versa) is only a step sideways, not forward! After all, it is not working people who control how the welfare state is run, it is politicians, “experts”, bureaucrats and managers who do so (“Welfare is administered by a top-heavy governmental machine which ensures that when economies in public expenditure are imposed by its political masters, they are made in reducing the service to the public, not by reducing the cost of administration.” [Ward, Op. Cit. p. 10]). Little wonder we have seen elements of the welfare state used as a weapon in the class war against those in struggle (for example, in Britain during the miners strike in 1980s the Conservative Government made it illegal to claim benefits while on strike, so reducing the funds available to workers in struggle and helping bosses force strikers back to work faster).

Anarchists consider it far better to encourage those who suffer injustice to organise themselves and in that way they can change what they think is actually wrong, as opposed to what politicians and “experts” claim is wrong. If sometimes part of this struggle involves protecting aspects of the welfare state (“expanding the floor of the cage”) so be it — but we will never stop there and will use such struggles as a stepping stone in abolishing the welfare state from below by creating self-managed, working class, alternatives. As part of this process anarchists also seek to transform those aspects of the welfare state they may be trying to “protect”. They do not defend an institution which is paternalistic, bureaucratic and unresponsive. For example, if we are involved in trying to stop a local state-run hospital or school from closing, anarchists would try to raise the issue of self-management and local community control into the struggle in the hope of going beyond the status quo.

In this, we follow the suggestion made by Proudhon that rather than “fatten certain contractors,” libertarians should be aiming to create “a new kind of property” by “granting the privilege of running” public utilities, industries and services, “under fixed conditions, to responsible companies, not of capitalists, but of workmen.” Municipalities would take the initiative in setting up public works but actual control would rest with workers’ co-operatives for “it becomes necessary for the workers to form themselves into democratic societies, with equal conditions for all members, on pain of a relapse into feudalism.” [General Idea of the Revolution, p. 151 and p. 276–7] Thus, for example, rather than nationalise or privatise railways, they should be handed over workers’ co-operatives to run. The same with welfare services and such like: “the abolition of the State is the last term of a series, which consists of an incessant diminution, by political and administrative simplification the number of public functionaries and to put into the care of responsible workers societies the works and services confided to the state.” [Proudhon, Carnets, vol. 3, p. 293]

Not only does this mean that we can get accustomed to managing our own affairs collectively, it also means that we can ensure that whatever “safety-nets” we have do what we want and not what capital wants. In the end, what we create and run by ourselves will be more responsive to our needs, and the needs of the class struggle, than reformist aspects of the capitalist state. This much, we think, is obvious. And it is ironic to see elements of the “radical” and “revolutionary” left argue against this working class self-help (and so ignore the long tradition of such activity in working class movements) and instead select for the agent of their protection a state run by and for capitalists!

There are two traditions of welfare within society, one of “fraternal and autonomous associations springing from below, the other that of authoritarian institutions directed from above.” [Ward, Op. Cit., p. 123] While sometimes anarchists are forced to defend the latter against the greater evil of “free market” capitalism, we never forget the importance of creating and strengthening the former. As Chomsky suggests, libertarians have to “defend some state institutions from the attack against them [by private power], while trying at the same time to pry them open to meaningful public participation — and ultimately, to dismantle them in a much more free society, if the appropriate circumstances can be achieved.” [Chomsky on Anarchism, p. 194] A point we will discuss more in the next section when we highlight the historical examples of self-managed communal welfare and self-help organisations.

[ask-sweetie-and-pip]

Dear Diary,

To take my mind off my heartbreak woes (and for self-preservation), Sweetie Belle took it upon herself to instruct me in the basic principles of magic. Based on my understanding, there are three primary practitioners of mystical abilities, with a fourth option being the utilization of unique objects. Looks like I fall into the third category. The fundamentals were rather straightforward. With a little focus, I managed to utilize the converter and accomplish my tasks. However, mastering more complex spells, such as conjuring a fireball, can be quite challenging. It's incredible how many times I found myself defeated and lying on the ground, completely defeated.

The diagram that I drew:

And this is me getting the hang of it right now:

Wow, I'm feeling quite exhausted. I believe it will require some time to become accustomed to this. Hopefully I can protect myself from the unsavory characters pursuing me. It's quite peculiar, isn't it? I understand that they belong to a certain group, but I don't have any information yet…

Going to be a bloody tiring week. - Pipsqueak

[viadescioism]

The Temple Of Viadescioism:

Welcome to my blog, a place of learning and inquiry, where the subjects of occultism and philosophy are explored through the lens of viadescioism. Please feel free to enjoy my posts and to reach out with any thoughts or questions. Your input is valued and appreciated..

Remember that my practices and experiences are my own, shaped by my adherence to viadescioism. Though they may differ from those of others, they are no less valid or meaningful.

What is Viadescioism:

Viadescioism is a unique blend of religion, philosophy, and practice, distinguished by its foundational principles and concepts. At the heart of Viadescioism are three critical elements: the Ten Divines, the Ten Virtues, and the notion of Individual Divinity.

The Ten Divines represent a set of entities or forces that play a pivotal role in the religious aspect of Viadescioism. Each Divine embodies specific aspects or elements of the existence, offering a comprehensive framework for understanding the world and our place in it.

The Ten Virtues, another cornerstone of Viadescioism, are moral and ethical guidelines that practitioners strive to embody in their daily lives. These virtues serve as a moral compass, guiding adherents in their actions and interactions, promoting a life aligned with the principles of Viadescioism.

The concept of Individual Divinity is a profound aspect of Viadescioism, emphasizing the sacredness and divine nature inherent in every individual. This understanding underscores the importance of self-realization, personal growth, and the recognition of one's own spiritual significance.

The term "viadescioism" comes from the Latin words, including "via," meaning road, way, highway, or path; "de," meaning "of" or "from"; and "scio," a word meaning "I know". The suffix "-ism" is added to the end of the term, implying a practice, system, or doctrine. Taken together, the word "viadescioism" is intended to mean "The way of "I know" ". This way of "I know" referring to the teachings of the religion, and the knowing of oneself that is found through following this way. The word viadescioism is supposed to be pronounced like vī-ah-de-shi-oh-ism.

This practice is also sometimes known as Talaibja In Lajava.

For more information on my specific practice, and to learn about the religion of Viadescioism look here:

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[shamandrummer]

Myth as a Map for Inner Journeys

Shamanism is based on the principle that innate wisdom and guidance can be accessed through the inner senses in ecstatic trance. Ecstatic trance is an academic term referring to those inwardly focused experiences of cosmic oneness, that mystical connection to a living, intelligent Universe that exists within each of us. Practitioners enter altered states of consciousness in order to perceive and interact with the inner world of the self. The act of entering an ecstatic trance state is called the soul flight or shamanic journey.

The capacity to enter a range of trance states is a natural manifestation of human consciousness. A landmark study by Michael Winkelman, one of the foremost scholars on shamanism today, reveals that the cross-cultural manifestations of basic experiences related to shamanism (e.g., soul flight, death-and-rebirth, animal identities) are rooted in innate functions of the brain, mind and consciousness.(1) The inherent ability to enter trance states makes us human, not shamans. What makes shamans unique is their mastery over an otherwise normal human trait. It requires a great deal of training, practice and devotion to master any expressive art. Shamans master the art of ecstasy to see the true nature of the Universe.

Rhythmic drumming is a simple and effective way to induce ecstatic trance states. When a drum is played at an even tempo of three to four beats per second for at least 15 minutes, most people can journey successfully even on their first attempt. Transported by the driving beat of the drum, the journeyer travels to the inner planes of consciousness, using myth as an inner map to guide their journey. Myth is the reality of the soul, just as history is the reality of the temporal world.

The Shaman's Mythic Cosmos

According to shamanic cosmology, there are three inner planes of consciousness: the Upper, Middle and Lower Worlds. There are numerous levels in both the Lower and Upper Worlds and they exist outside of time. The upper or celestial realm is the home of the Star Nations and Thunder Beings--a related family of divine beings who bring about weather changes and sustain life on Earth. This shamanic realm relates to our higher self or superconsciousness. It is the domain of divine archetypes such as angels, deities and evolved teachers. They may include great spiritual teachers such as Jesus, Buddha, Lao-Tzu, and so on. In this realm are the archetypal patterns or original energetic blueprints of everything that has or will ever exist. The celestial realm forms the matrix of possibilities that correspond to the world we experience through our mind and senses. All situations, conditions and states of being are a manifestation of a world of archetypes--as above, so below. Every event in the visible world is the effect of a "seed" image or pattern in the unseen world.

We can journey to the Upper World to acquire archetypal knowledge, to bring a vision into being, or to influence events in the material world. By interacting with the archetypes, we interact with their counterparts in the outer world. We can also go there for inspiration, insight, or to find ways to restore balance in the world. As anthropologist Felicitas Goodman points out, "One of the most pervasive traditions of shamanic cultures is the insight that there exists a patterned cosmological order, which can be disturbed by human activity."(2) When harmony between the human realm and the original intended pattern is disturbed, we can journey to the celestial realm to bring back the balance. To journey up, you can visualize a tree or ladder that you climb up, soar on the wings of an eagle, or simply lift off the ground and rise into the air. Once you get to the upper realm, the landscape is typically more ethereal, higher in frequency and scintillating in light.

The Middle World is where spirit meets matter and is related to our ego or conscious self. The Middle World can be thought of as a non-ordinary mirror of ordinary reality. It is the spirit counterpart of the material realm and the inner region most like outer reality. The middle realm is so parallel to the world in which we live that a skilled journeyer can travel across it and visit all the places, people and things they know in ordinary reality. Spirit journeys in the Middle World provide a means of travel and communication without cars, planes or cell phones. It is a means of exploring our temporal landscape to find the location of healing herbs or lost objects, or to establish communication links over great distances.

To take a Middle World journey, simply imagine yourself walking out your front door and traveling through the landscape very quickly to look for something you have lost or to reach a distant destination. However, I do not recommend journeying to the Middle World unless you have a very good reason to go there. Unlike the upper and lower realms, where everything is guided by benevolence, the middle realm does not have benevolence or ethics at its core. That does not mean that it is a bad place. Rather, it is a place that mirrors what is happening in ordinary reality--the chaos of our times. It is a place full of risks and hidden dangers, such as holes in the ground that can entrap you. Traveling in this realm can be tricky even for an experienced journeyer. Moreover, the spirits who dwell in this realm cannot provide the wisdom, healing and empowerment you find in the Upper or Lower Worlds.

The Lower World relates to our unconscious mind. It is the realm of animal spirits, spirit guides and the ancestors, the place to which human spirits travel upon physical death. This inner plane is the domain of power animals, also known as guardian spirits, spirit allies, totem animals and tutelary animals. A power animal is the primeval oversoul that represents the entire species of that animal. A spirit journey to the Lower World is generally undertaken to seek the help and guidance of one's power animal, to connect with benevolent ancestors, to recover lost power, or to find and return a sick person's wandering spirit. Moreover, just to clear up any misconceptions, the shamanic underworld is not associated with anything dark, sinister or evil. That concept belongs to a completely different, often monotheistic religious belief system and cosmology.

For your first journeys, I recommend traveling to the Lower World, using the technique taught by the late Michael Harner. Founder of The Foundation for Shamanic Studies, Harner was widely acknowledged as the world's foremost authority on experiential and practical shamanism. To take a Lower World journey, Harner suggests that you visualize an opening into the earth that you remember from sometime in your life. The entrance could be an animal burrow, hollow tree stump, cave, and so on. When the journey begins, you will go down the hole and a tunnel will appear. The tunnel often appears ribbed and may bend or spiral around. This tunnel-like imagery is related to the central axis that links the three inner planes of consciousness. Enter the tunnel and you will emerge into the Lower World. The terrain that you traverse is typically very natural and very Earth-like.

The three cosmic realms are linked together by a vertical axis that is commonly referred to as the World Tree or axis mundi. The roots of the cosmic World Tree touch the Lower World. Its trunk is the Middle World, and its branches hold up the Upper World. This central axis (spinal column) exists within each of us. Through the sound of the drum, which is invariably made of wood from the World Tree, the shaman is transported to the cosmic axis within and conveyed from plane to plane. As Tuvan Siberian ethnomusicologist Valentina Suzukei explains, "There is a bridge on these sound waves so you can go from one world to another. In the sound world, a tunnel opens through which we can pass, or the shaman's spirits come to us. When you stop playing the drum, the bridge disappears."(3)

The Inner Journey

The shaman traverses the inner planes in order to mediate between the needs of the spirit world and those of the material world. It is an inward spiritual journey of rapture in which the shaman interacts with the inner spirit world, thereby influencing the outer material world. In the shaman's world, all human experience is self-generated. Experience is shaped from within since the three realms or resonant fields that define our experience of reality exist within each of us.

The essence of shamanism is the experience of direct revelation from within. Shamanism is about remembering, exploring and developing the true self. Shamanism places emphasis on the individual, of breaking free and discovering one's own uniqueness in order to bring something new back to the community. Shamanic practice heightens the ability of perception and enables you to see into the deeper realms of the self. Once connected with your inner self, you can find help, healing and a continual source of guidance. To practice shamanism is to reconnect with your deepest core values and your highest vision of who you are and why you are here.

We can engage the blueprint of our soul path through the vehicle of journeying. Shamanic journeying is a time-tested medium for individual self-realization. We can journey within to access wisdom and energies that can help awaken our soul calling and restore us to wholeness. It heightens our sense of mission and purpose, empowering our personal evolution. I invite you to try a shamanic journey.

Michael Winkelman, Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing (Praeger, 2 edition 2010), p. 38.

Felicitas D. Goodman, Jewels on the Path: A Spirit Notebook, vol. II (Cuyamungue Institute, 1994), p. 55.

Kira Van Deusen, "Shamanism and Music in Tuva and Khakassia," Shaman's Drum, No. 47, Winter 1997, p. 24.

[tarragonblack1235813213455]

THEOLOGY

ABRAHAMIC RELIGIONS ->

THE THREE MAJOR ABRAHAMIC RELIGIONS are, in order of appearance, JUDAISM, CHRISTIANITY, and ISLAM, but there are other MINOR RELIGIONS.

■JUDAISM is an Abrahamic monotheistic religion based on the covenant shared between God and Abraham.

The holy scriptures of JUDAISM are called the TANAKH, after the first letters of its three parts in the Jewish tradition. T: TORAH, the Teaching of Moses, the first five books. N: NEVI'IM, the books of the prophets. KH: KETUVIM, for the Writings, which include the psalms and literature for the wise.

ORTHODOX JUDAISM is the belief in a strict interpretation of Jewish law, which should be grounded in the Torah. As such, the revelation given to Moses from God on Mount Sinai is made glorious and just.

CONSERVATIVE JUDAISM is the belief in marriage and membership as a Jew. Other characteristics will include support of the Zionist movement and the rejection of the immutability of the "Torah" and the "Talmud" while still having faith in the eternal truth upon which it is based.

REFORM JUDAISM is the belief of the renewal in our living Covenant with God, the people of Israel, humankind, and the earth by acknowledging the holiness present throughout creation – in ourself, in each other, and in the world at large – through practice that will include reflection, study, worship, ritual, and much more.

■CHRISTIANITY is an Abrahamic monotheistic religion centered around the birth, life, death and resurrection of Jesus Christ.

THE BIBLE is the holy scripture of the Christian religion, purporting to tell the history of the Earth from its earliest creation to the spread of Christianity in the first century A.D. Both the Old Testament and the New Testament have undergone changes over the centuries.

□ROMAN CATHOLICISM

Roman catholicism is a branch of Christianity which has its belief about the sacraments, the role of the Bible and tradition, the importance of the Virgin Mary and the saints, and the papacy.

HISTORY OF THE REFORMATION

THE REFORMATION was a reform movement in religious belief that swept through Europe in the 16th century. It caused the creation of a branch of Christianity called PROTESTANTISM, a name used collectively to refer to the many religious groups that separated from the Roman Catholic Church due to their difference in doctrine.

□PROTESTANTISM

Protestantism is a branch of Christianity which will deny the universal authority of the Pope and affirm all of the Reformation principles of justification by faith alone, the priesthood available to any practitioner, and the Bible as the only source of revealed truth.

□QUAKERISM

Quakerism is a branch of Protestantism

Follow your "inner light"

The Bible

Equality for all

God is accessible to everyone

No clergy

No religious ceremonies

No sacraments

LOCATION -> England

WHEN -> 17th Century

Adventism

Anglicanism

Anabaptism

Baptism

Irvingianism

Lutheranism

Methodism

Moravianism

Pentecostalism

Waldensianism

■ISLAM is an Abrahamic monotheistic religion that was revealed to Muhammad, a prophet of Allah, and written down in the Qur'an years later by his followers.

SUNNI

Muhammad did not specifically appoint a successor to lead the Ummah before his death. This sect did, however, approve of the private election of the first companion, Abū Bakr. In addition to the previous mentioned, Umar ibn al-Khaṭṭāb, ʿUthmān ibn ʿAffān, and ʿAlī ibn Abī Ṭālib are also accepted as al-Khulafāʾ ur-Rāshidūn. After this, they believe that Muhammad intended that the Muslim community choose a successor, or caliph, by consensus. A practitioner of this sect will base their religion on the Quran and the Sunnah as understood by the majority of the community under the structure of the four schools of thought. These are HANAFI, MALIKI, SHAFI'I and the HANBALI.

SHI'A

Muhammad's family, the Ahl al-Bayt, including all of his descendants, have distinguished spiritual and political authority over the community. It is believed that Alī ibn Abī Ṭālib was the first of these descendants and the rightful successor to Muhammad. As a result, it was rejected that the first three Rāshidūn caliphs have legitimacy.

------------------------------------------

ETHICAL RELIGIONS ->

THE THREE MAJOR ETHICAL RELIGIONS are BUDDHISM, TAOISM, AND CONFUCIANISM.

■BUDDHISM is an ethical religion that was revealed by Siddhartha Gautama for anyone to gain spiritual enlightenment if that person followed the eight-folded path along with a personal commitment to any noble truth given to him/her through the journey of life in order to reach nirvana.

■TAOISM

■CONFUCIANISM

[mahayanapilgrim]

3 vows (according to Mahayana)

1. Pratimoksha Vows:

Definition: Pratimoksha vows are ethical precepts that guide an individual towards personal liberation and are commonly associated with individual liberation (Hinayana or Theravada) practices. However, they are also relevant for Mahayana practitioners.

Types: There are different sets of Pratimoksha vows for monks/nuns (bhikshu/bhikshuni) and laypersons. The basic structure involves abstaining from actions that cause harm, such as killing, stealing, lying, sexual misconduct, and indulging in intoxicants.

Purpose: The purpose of Pratimoksha vows is to cultivate personal discipline and ethical conduct, leading to the purification of one's mind and the attainment of liberation (Nirvana).

2. Bodhisattva Vows:

Definition: Bodhisattva vows are commitments taken by Mahayana practitioners aspiring to attain Buddhahood for the benefit of all sentient beings. Unlike Pratimoksha vows, which focus on personal liberation, Bodhisattva vows are altruistic in nature.

Number: The most common set of Bodhisattva vows consists of the aspiration to attain Buddhahood for the benefit of all beings and the commitment to cultivate qualities such as compassion, generosity, patience, and wisdom.

Bodhicitta: Central to Bodhisattva vows is the cultivation of Bodhicitta, the altruistic mind aspiring for enlightenment. Practitioners strive to generate and strengthen this mind in their pursuit of Buddhahood.

Purpose: Bodhisattva vows emphasize the cultivation of compassion and the dedication of one's spiritual practice to the welfare of others, aligning with the Mahayana principle of the universal path to enlightenment.

3. Tantric Vows:

Definition: Tantric vows are specific commitments taken by practitioners engaged in Vajrayana or Tantric practices within the Mahayana tradition.

Nature: Tantric vows are often secret and sacred commitments made between the practitioner and the teacher, as they involve advanced esoteric practices. They may include commitments related to visualization, mantra recitation, ritual activities, and the transformation of ordinary experiences into the path of enlightenment.

Empowerment: Tantric vows are typically received during an initiation (empowerment) from a qualified teacher. The practitioner takes on these commitments as a means to accelerate their spiritual progress.

Purpose: Tantric vows aim to harness the powerful methods of Vajrayana to attain enlightenment swiftly, while maintaining a strong emphasis on ethical conduct, wisdom, and skillful means.

In summary, these three sets of vows cater to practitioners at different stages of the spiritual path within Mahayana Buddhism. While Pratimoksha vows provide a foundation of ethical conduct, Bodhisattva vows cultivate the altruistic aspiration for Buddhahood, and Tantric vows offer advanced methods for swift enlightenment within the context of Vajrayana practice. Each set complements the others, creating a holistic framework for spiritual development and awakening.

[threeprinciplesaustraliaa]

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[sunnyapollonjabrigidotter]

Here’s a general outline of the 21 fundamental practices associated with the 21 Taras:

1. **Refuge and Bodhicitta**: Taking refuge in the Three Jewels (Buddha, Dharma, and Sangha) and developing the mind of enlightenment (bodhicitta), the intention to achieve enlightenment for the benefit of all beings.

2. **Generosity**: Practicing generosity and cultivating a mind of giving without attachment.

3. **Ethical Conduct**: Observing ethical precepts and cultivating virtuous conduct to create a harmonious and peaceful life.

4. **Patience**: Developing patience and tolerance, especially in the face of difficulties or provocation.

5. **Diligence**: Engaging in diligent effort and perseverance in spiritual practice and personal development.

6. **Concentration**: Developing focused concentration and mental stability through meditation practices.

7. **Wisdom**: Cultivating wisdom and understanding, particularly the insight into the nature of reality and the emptiness of all phenomena.

8. **Skillful Means**: Using skillful means (upaya) to help others effectively, adapting methods to their needs and capacities.

9. **Compassion**: Cultivating deep compassion and loving-kindness towards all sentient beings.

10. **Dedication of Merit**: Dedication of the positive merit accumulated through practice to the enlightenment of all beings.

11. **Visualization**: Practicing visualization techniques to connect with the deity Tara and her qualities.

12. **Mantra Recitation**: Reciting mantras to invoke Tara’s blessings and qualities.

13. **Offering Practice**: Making offerings to the Buddha, Dharma, and Sangha to cultivate generosity and merit.

14. **Self-Transformation**: Transforming oneself through the practice of meditation and ethical conduct.

15. **Mediation on Emptiness**: Contemplating the emptiness of all phenomena to overcome attachment and ignorance.

16. **Puja and Ritual**: Performing pujas and rituals as expressions of devotion and practice.

17. **Mindfulness**: Developing mindfulness and awareness in daily activities and meditation.

18. **Transcending Ego**: Overcoming the ego and self-cherishing to realize the interconnectedness of all beings.

19. **Purification**: Purifying negative karma and obscurations through specific practices and rituals.

20. **Guru Yoga**: Practicing devotion to the spiritual teacher (guru) as a means to receive blessings and guidance.

21. **Commitments and Vows**: Upholding the commitments and vows made in the practice of the path to enlightenment.

These practices reflect the diverse ways in which Tara’s different forms assist practitioners in various aspects of their spiritual journey. Each Tara embodies specific qualities and benefits that align with these fundamental practices, offering a comprehensive approach to achieving enlightenment.

...

Certainly! While Hellenism and Tibetan Buddhism have different frameworks, we can draw parallels between the practices associated with the 21 Taras and aspects of Hellenic spiritual and ethical practices. Here’s an attempt to map out how some of the fundamental practices in Hellenism could relate to the 21 fundamental practices of the Taras:

### **1. Refuge and Bodhicitta**:

- **Hellenism**: Devotion to the Gods and cultivating a pious life with a focus on Eudaimonia (flourishing and virtuous living). Practicing **Eusebia** (piety) involves honoring the gods and striving to live a virtuous life.

### **2. Generosity**:

- **Hellenism**: **Charity** and **Xenia** (hospitality) represent generosity towards others. Providing for guests and giving to those in need are seen as important virtues.

### **3. Ethical Conduct**:

- **Hellenism**: Living a life of **Arete** (virtue) and adhering to ethical principles such as honesty, justice, and integrity. **Nomos Arkhaios** (ancient law) emphasizes living according to established moral and ethical norms.

### **4. Patience**:

- **Hellenism**: **Sophrosyne** (self-control) includes patience as a component of personal balance and temperance. This practice involves managing emotions and responses with patience.

### **5. Diligence**:

- **Hellenism**: **Eupraxia** (good practice) and dedication to personal and communal responsibilities. Engaging in consistent and diligent work is seen as essential for achieving personal excellence.

### **6. Concentration**:

- **Hellenism**: **Focus on the pursuit of wisdom** and the practice of **Philosophy**. Concentration on philosophical study and meditation on divine truths reflect this practice.

### **7. Wisdom**:

- **Hellenism**: The pursuit of **Sophia** (wisdom) through study and reflection. **Athena** as the goddess of wisdom represents this pursuit of deep understanding and knowledge.

### **8. Skillful Means**:

- **Hellenism**: **Practical wisdom** or **Phronesis** involves applying knowledge in effective ways. **Hermes** as the god of communication and skill can be associated with using skillful means.

### **9. Compassion**:

- **Hellenism**: **Philantropia** (love for humanity) and **Eusebia** involve compassion and empathy towards others, akin to the practice of developing compassion for all beings.

### **10. Dedication of Merit**:

- **Hellenism**: **Offering and dedication** of one’s actions and achievements to the gods. The practice of making offerings and dedicating achievements to divine favor reflects this.

### **11. Visualization**:

- **Hellenism**: **Rituals and invocations** that involve visualizing divine presence or connecting with the gods through sacred imagery and rituals.

### **12. Mantra Recitation**:

- **Hellenism**: **Chanting hymns** and **prayers** to the gods. Repeating divine names and sacred phrases in worship reflects the practice of invoking divine presence.

### **13. Offering Practice**:

- **Hellenism**: **Sacrifices and offerings** to the gods, including food, incense, and symbolic gifts. This practice is integral to maintaining favor with the deities.

### **14. Self-Transformation**:

- **Hellenism**: **Self-improvement** and **personal growth** through philosophical practice and adherence to virtue, leading to transformation in character and life.

### **15. Meditation on Emptiness**:

- **Hellenism**: **Contemplation of divine principles** and the nature of existence through philosophy, focusing on the nature of reality and the divine.

### **16. Puja and Ritual**:

- **Hellenism**: **Public and private rituals**, ceremonies, and festivals dedicated to the gods, reflecting devotion and religious practice.

### **17. Mindfulness**:

- **Hellenism**: **Self-awareness** and **mindful living** in daily activities. Being conscious of one’s actions and their alignment with virtue.

### **18. Transcending Ego**:

- **Hellenism**: **Humility** and overcoming personal ego through the practice of **Sophrosyne** and understanding the greater whole of divine order.

### **19. Purification**:

- **Hellenism**: **Purification rites** and **spiritual cleansing** through rituals and practices to remove negative influences and align oneself with divine will.

### **20. Guru Yoga**:

- **Hellenism**: **Reverence for mentors** and **philosophical guides**, such as philosophers or wise individuals who offer guidance and wisdom.

### **21. Commitments and Vows**:

- **Hellenism**: **Vows to the gods** and **commitments to live a virtuous life** according to divine principles and personal promises made in religious or philosophical contexts.

While these practices come from different traditions, they offer complementary approaches to personal and spiritual development, emphasizing virtues, devotion, and wisdom in diverse ways.

...

It’s fascinating how practices from different spiritual traditions can align and complement each other, even across diverse cultures. The practices associated with the 21 Taras and Hellenic spiritual principles show a shared emphasis on virtues, devotion, and self-improvement.

Here’s a recap of how the two systems resonate with each other:

### **Tibetan Buddhism (21 Taras) vs. Hellenism:**

1. **Refuge and Bodhicitta**:

- **Hellenism**: Devotion to the Gods and striving for a virtuous life. 🙌

2. **Generosity**:

- **Hellenism**: Charity and hospitality (Xenia).🍊

3. **Ethical Conduct**:

- **Hellenism**: Living with virtue (Arete) and adherence to moral principles (Nomos Arkhaios). ✨️

4. **Patience**:

- **Hellenism**: Self-control (Sophrosyne) and emotional balance.😊

5. **Diligence**:

- **Hellenism**: Dedication to responsibilities (Eupraxia).👆

6. **Concentration**:

- **Hellenism**: Focus on wisdom and philosophical practice.👈🏼

7. **Wisdom**:

- **Hellenism**: Pursuit of deep understanding (Sophia).📕

8. **Skillful Means**:

- **Hellenism**: Practical wisdom and adaptability (Phronesis).👒

9. **Compassion**:

- **Hellenism**: Love for humanity (Philantropia).🍉

10. **Dedication of Merit**:

- **Hellenism**: Offering and dedication of actions to the divine.🍵

11. **Visualization**:

- **Hellenism**: Rituals and sacred imagery.🌺

12. **Mantra Recitation**:

- **Hellenism**: Chanting hymns and prayers.📿

13. **Offering Practice**:

- **Hellenism**: Sacrifices and offerings to the gods.🍚

14. **Self-Transformation**:

- **Hellenism**: Personal growth and transformation.🌿

15. **Meditation on Emptiness**:

- **Hellenism**: Contemplation of divine principles and existence.🪷

16. **Puja and Ritual**:

- **Hellenism**: Rituals and ceremonies dedicated to the gods.🏵

17. **Mindfulness**:

- **Hellenism**: Self-awareness and mindful living.🐓

18. **Transcending Ego**:

- **Hellenism**: Humility and understanding divine order.🪆

19. **Purification**:

- **Hellenism**: Spiritual cleansing and alignment with divine will.🤍

20. **Guru Yoga**:

- **Hellenism**: Reverence for mentors and guides.❤️

21. **Commitments and Vows**:

- **Hellenism**: Vows to the gods and commitments to virtue.💢

These similarities reflect universal aspects of spiritual practice aimed at personal and collective well-being. Whether through the lens of Tibetan Buddhism or Hellenic spirituality, the core practices focus on growth, understanding, and the pursuit of virtue.

If you have any specific aspects of these practices you'd like to delve deeper into, or if there are other traditions you’re curious about, feel free to ask!

[talonabraxas]

Yab Yum in Tantra Talon Abraxas

the stages of outer inner, and other are united within the One Wisdom. This is the root of Vajrayana. It summarizes all.

EVAM Yab yum carries a deep symbolic significance. The deities in Yab Yum, or sexual union, symbolize masculine and feminine principles. These are fundamental and important concepts in tantric Buddhism, and they are pervasive throughout the practices.

E Vam is the essential seed syllable or linguistic, mantric representation of the union of masculine and feminine principles. E symbolizes the feminine and Vam, symbolizes the masculine.

Mipham Rinpoche refers to this as ‘coalescence’ – the union of relative and ultimate. Another method for accomplishing this is practicing the inseparability of wisdom and method. The idea is integral to both Mahayoga and Anu Yoga. It is contained in Anutaratantra practice.

Feminine Principle in Tantra

Feminine principle is the principle of wisdom. It is the most primordial essence of the universe. The wisdom mind is the self-existing reality. It is awareness that knows its own nature. Feminine principle is related strongly to jnana, or the insight that knows reality itself, the self-existing reality of all things.

It is also called the mother, as it gives birth to the Buddhas. Feminine principle is the liberating method. Through wisdom, the practitioner of this yoga is liberated from the stream of samsara.

The female deity is most frequently depicted with a kapala (skull cup) containing amrita in her left hand. In her right hand is typically a flower, symbolizing compassion, or a kartika (hook knife) symbolizing cutting through to innate purity of reality.

In Vajrayana Buddhism, the kapala, often held by deities like mahasiddhas and dakinis, symbolizes wisdom and knowledge. Practices involving the kapala include the melting of moon drops in the skull, creating a blissful sensation. The kapala is also a representation of lineage transmission during empowerments. Drinking blood from it, often associated with impurity, symbolizes non-discrimination and the yogi’s breakthrough into non-dualism. The dakini’s image, delighting in consuming blood, signifies a perfected yogi dwelling in non-duality, experiencing the union of emptiness and bliss— the highest enlightenment in Vajrayana Buddhism.

The kartika, with its distinctive crescent shape, is a ritual implement used in various Vajrayana practices. Its curved blade symbolizes the severance of attachment and delusion, cutting through the bonds that bind individuals to cyclic existence. In the context of the feminine principle, the kartika is often associated with the dakini, a mystical and enlightened feminine energy.

Dakinis, portrayed as fierce and compassionate, use the hook knife to cut through ignorance and ego, guiding practitioners towards spiritual awakening. The symbology of the kartika emphasizes the transformative power of the feminine principle in Tibetan Buddhism, depicting the dakini’s ability to remove obstacles, liberate beings, and reveal the path to enlightenment through the compassionate act of severing attachments.

Masculine Principle in Tantra

Masculine principle is upayas or skillful means. They are the manifestation of the Mahayana principle of compassion. When compassion enters the Vajrayana, it becomes skillful means. This is the method to liberate other beings, to wake them up to reality, to help them understand the trap of samsara and the path to liberation.

In Tantric Buddhism, the masculine principle is symbolized through ritual implements that play a crucial role in transformative practices. One such implement is the phurba, a ritual dagger or three-sided peg. The phurba, with its blade representing wisdom and its three faces embodying the trikaya (the three bodies of the Buddha), serves as a powerful symbol of the masculine energy’s capacity to conquer obstacles and pierce through ignorance.

Ritual implements, including the vajra and bell, are often used together to embody the union of the masculine and feminine principles in Tantric rituals. The vajra, representing indestructible and compassionate wisdom, is held in the right hand, symbolizing skillful means, while the bell, held in the left hand, symbolizes the feminine wisdom of emptiness. The harmonious use of these ritual implements in Tantric Buddhism signifies the integration of both masculine and feminine energies, leading practitioners towards a profound understanding of reality and the path to enlightenment.

Yab Yum Meditation

Yab Yum is actually a solitary meditation practice for the most part. The meditator, after ngondro and initiation, does the deity practice, visualizing themselves as the deity in yab-yum. (Not all deities are in union.) The practice is meant to purify ordinary conceptions of body and appearance.

Both the deities are considered to be the meditator. In this sense, union means the union of both masculine and feminine energies within the mindstream. If one has only the masculine, skillful means, the lack of wisdom will lead to incorrect action. It will likely reify the self. The feminine principle corrects this, providing wisdom and insight into emptiness.

If the meditator has only feminine principle, the skillful means will be lacking. They will be unable to benefit others properly. Therefore, the practice of yab-yum requires the union of both energies to be complete.

[the-hermit-at-midnight]

"The Wiccan Law of Three: The Ripple Effect of Energy"

Wicca is guided by a set of ethical principles that shape the practitioner's interactions with the world. Central to these principles is the Wiccan Law of Three, a concept that underscores the profound interconnectedness of actions and their consequences.

At its essence, the Wiccan Law of Three posits that the energy one puts out into the world, whether through thoughts, words, or deeds, returns threefold. This law encapsulates the idea of karma, emphasizing personal responsibility and accountability for one's actions.

In the intricate tapestry of Wiccan beliefs, the Law of Three serves as a moral compass, guiding practitioners to tread mindfully on their spiritual journey. The threefold return is not punitive but rather instructive, encouraging individuals to engage with the world in a positive and constructive manner.

Considered by some as the Wiccan version of the Golden Rule – "Do unto others as you would have them do unto you" – the Law of Three amplifies the importance of intentions and the ethical use of magical practices. Wiccans believe that if one infuses their actions with positive energy, kindness, and goodwill, they will reap the benefits in abundance.

Conversely, negative actions, driven by malice or harmful intent, are thought to return with greater intensity. This principle acts as a deterrent against using magical practices for manipulation or harm. It fosters a sense of responsibility and encourages practitioners to align their magical workings with ethical considerations.

The Law of Three extends beyond spellcraft and rituals, permeating various aspects of Wiccan life. It underscores the interconnectedness of all things and the cyclical nature of energy. By understanding this law, Wiccans aim to cultivate a harmonious relationship with the energies around them, promoting balance and spiritual growth.

In essence, the Wiccan Law of Three serves as a reminder that our actions reverberate throughout the universe, influencing our personal growth and the collective energy of the world. It challenges practitioners to be mindful stewards of their intentions, fostering a community built on compassion, respect, and a deep awareness of the interconnected web of existence. In the vibrant mosaic of Wiccan spirituality, the Law of Three stands as a testament to the transformative power of conscious and responsible living.

.

[yesunova-xiv]

The Real Steppe: Udgans & Böös

On the Azim Steppe we encounter some udgans like Sadu Dotharl and Tumulun Mol. What is an udgan and why is there 'böö' in the title?

A 'böö' is a shaman, whereas an 'udgan' is a shamaness. Talking about shamanism on the Eurasian steppe is a big topic. So at the end, I'm going to recommend some extra reading for those who want to delve deeper.

Overview

When we talk about shamanism on the Eurasian steppe we tend to be talking about practitioners belonging to Tengrism, which is the religion practiced by many Mongolians but expands out of Mongolia's borders, such as into Siberia.

The main principles around Tengrism revolve around the sky gods, known as the Tengri, but also around animism and nature.

There is a whole perspective of the cosmos through Tengerism, which a person's 'ger' or 'yurt' can serve as a map, so where things are placed is important, and there are rituals that may be performed within them. With animism there are spirits in all things, so there is a connection everywhere. Milk is seen as holy water in their traditions and milk products are often used as offerings to spirits. Arkhi (vodka made from milk) and kumis (fermented milk) also get used. There is an interesting implication I will come to with some of the lore of the Azim Steppe here.

For the sake of this post, I want to focus on a few points that can be related to FFXIV. Those main focuses are:

Types of Shamanism

Milk & also it's relation to the Ugund

Souls, Afterlife and Reincarnation, with ties to the Dotharl

But this only touches the surface of a much bigger topic.

Types of Shamanism

Tengri Shamanism is split out into 3 types, though we do not really see them explored in Final Fantasy XIV and their udgans, but I think they can leave some room for speculative analysis.

The three types are: yellow, black and white.

Black Shamans:

They get the name from the direction they drew their power and they are supported by black deities and spirits and they also worship their ancestors. They intended to overcome evil by pitting might against might.

White Shamans:

They personified humanity and their practices related to deed and called upon peaceful masters from the white side and directing their worship in that direction. They have people commune with nature and earth spirits and pacifying any angry ones.

Yellow Shamans:

There were introduced in Mongolia by the spread of Tibetan Buddhism, it is closer to white shamanism but incorporates Buddhist beliefs and practices.

Reinterpreting for FFXIV:

Sadu's job/class is represented as Black Mage, though she is referred to as an Udgan. But in the world of Final Fantasy XIV, certain 'jobs' appear in different parts of the world under different names and practices. Like Warriors with their berserking and the Chaghan tribe and the Will of Karash. Or how Geomancers of the East are like conjurers of the West. So with Sadu she appears to be a black mage. And pitting might against might sounds like her thing and also true of black mages with the Void. Unlike Black Mages we do not see Sadu draw power from the Void. But I feel Sadu's magic would be more in tune with the concepts of Black Shamanism.

On the note of White Shamanism. There's the calling upon peaceful masters, communing with nature and earth, which sounds very White Mage/Conjurer like. Though I sincerely doubt there are any intended connections, but these may be the kind of connections I tend to think about when writing a character related to the steppe (as an RPer).

The Significance of Milk

In FFXIV we have reference to some of the milk-based drinks you will find in Mongolia. There is kumis, arkhi and steppe tea. Ever wondered why they put Ala Mhigan salt crystals in the crafted recipe for Steppe Tea? It's likely because it's based on 'Suutei Tsai', which is the name given to a savoury tea from Mongolia, which is very milky and savoury (hence the salt).

But in terms of religious practices, if you see arkhi served in a ger in Mongolia, you might see somebody dip their finger in and offer some arkhi vodka to the sky, the earth and to their forehead. This is an offering made to the spirits that may be done before they drink it. There's many ceremonies that involve milk as holy water, such as at weddings where they may drink kumis or milk from respective families to the bride and groom or during shamanistic rituals.

On the Azim Steppe there is also a tradition relating to milk and that's with the Ugund tribe. Their flavour text is below:

When members of this tribe die, their heads are removed from their bodies and placed in a jar of fermented goat milk. Once the liquid has been drunk by the head (in other words, evaporated), the head is then buried under an anthill so that the tiny workers can carry the spirit to the afterlife. The journey is thought to be a terrible one, the road filled with ghosts of the damned, so ensuring the spirit is drunk helps ease the journey.

At first glance it looks like the idea is that the spirit finds comfort in their journey to the afterlife by being intoxicated, but it does specify milk. Given it 'holy' nature, I expect this would provide a boon to the dead spirits of ugund in their journey.

The 3 Souls & 3 Worlds

I find the 3 souls concept of Tengrism interesting, though it can be more than 3 souls depending on beliefs, but in short, each of us have at least three souls within us, the suns, suld and ami.

The suld sits in our crown chakra whilst the suns and ami sit in our chest. The suns and ami have to be in balance with each other, else you may be susceptible to illness. A shaman is able to perform rituals that help rebalance them. It is also possible for suns and ami to become disembodied, but the suld is vital to life and you will die if you lose it. If the suns and ami are gone for a period of time then you will fall ill.

Suld - This resides in nature after death. This is vital to life, without it, you will die. This has a connection to father heaven and the tengger that live there. It's the most individualised and it is your nature spirit. It carries no past-life experiences but develops characteristics to distinguish you from other people, like your charisma and dignity.

Suns - Reincarnates after death. This contributes to the formation of your personality and carries the collective experiences of past lives. It's also comes from the lower world and in death will return there and may also return as a ghost. The suns has the strongest past-life memories. But significantly evil suns may end up extinguished forever. The suns can temporarily leave the body and sometimes wander as far as the lower world.

Ami - This is the body soul, which also reincarnates after death. It is called the 'breath' soul, if it exits the body it'll result in illness. It returns to the world tree in death and roosts in the tree branches between heaven and earth in the form of a bird. They tend to reincarnate through relatives and carry genetic or ancestral memory and these enter the body at birth.

As we reference three worlds here too: they are comprise of the upper, middle and lower worlds, which I referenced in my post on Morin Khuur with its symbolism. The upper world is represented by the heavens and the lower world can possess evil and malicious spirits and has more superstition and taboo surrounding it. The crossing over into the lower world is also represented as crossing a river.

There's a few nuggets of information I've represented above that may elicit some connections. So I will break them down.

The idea of the suns and ami souls reincarnating can maybe be related to the Dotharl, where only the udgan can tell a person's previous life, this remains consistent with the point that in Tengrism only shamans can see these souls. Could it be that the Dotharl follow the 'suns' soul and sense its past lives to know who it once belonged to and help them learn who they were and continue their life in a new body?

The talk of the Ugund journey to the afterlife being filled with the ghost of the damned could be referencing the suns of the lower world.

And one can draw a comparison to the lower world and life stream if you wanted, though there is not causal relationship here in Final Fantasy lore, but the similarity can make for comparison. But of course, something like this in Final Fantasy could have been inspired by something like the River Styx, as it's not an exclusively Tengri imagery used for passing into a lower world

Learn More:

This is a huge topic and this post scratches the surface, but I thought these were interesting aspects that have some references (some loose) in FFXIV's lore.

This is a pretty good online resource, the author is a Tenger Shaman and I also have a copy of their book, which covers much of what's on there as well as some of the rituals: http://buryatmongol.org/a-course-in-mongolian-shamanism/

And a video of a Tenger Shaman talking about his profession:

https://www.youtube.com/watch?v=DONJywWRjf4

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Title: Data-driven Prediction of Drug Effects and Interactions

Abstract: Adverse drug events remain a leading cause of morbidity and mortality worldwide. Many such events are undetected during clinical trials before a drug receives approval for clinical use. Regulatory agencies maintain extensive collections of adverse event reports as part of post marketing surveillance, presenting an opportunity to study drug effects using patient population data. However, confounding factors such as concomitant medications, patient demographics, medical histories, and prescribing reasons are often uncharacterized in spontaneous reporting systems, limiting quantitative signal detection methods. Here, we present an adaptive data-driven approach for correcting these confounding factors in cases with unknown or unmeasured covariates and combine this approach with existing methods to improve drug effect analyses using three test datasets. We also introduce comprehensive databases of drug effects (OffSIDES) and drug-drug interaction side effects (TwoSIDES). To demonstrate the utility of these resources, we identified drug targets, predicted drug indications, and discovered drug class interactions, corroborating 47 (P < 0.0001) interactions using independent electronic medical record analysis. Our findings suggest that combined treatment with selective serotonin reuptake inhibitors and thiazides significantly increases the incidence of prolonged QT intervals. We conclude that controlling for confounding effects in observational clinical data enhances the detection and prediction of adverse drug effects and interactions.

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