#sacred sins

[the-face-in-the-mirror]

*waking up in the middle of the night to create the rewrite* Da hoes gonna loooooove this~.

As vaguely promised, here is Ban! The Sin of Greed himself, finally with a bit less red on him. But, of course, still with his slutty little crop tops, as he deserves. Might not be able to mansplain, manipulate, manwhore his way out this one, though.

Long hair on Ban does things to me so i’m subjecting all of you to the mullet. But it’s okay, because he looks good in almost anything. This outfit is largely inspired from a few of his Grand Cross outfits that I took a liking to, especially the jacket with the fur collar. I think it gives him more of that fox look, while also emphasizing the Greed aspect and how he likes nicer things; fur coats or even coats with fur linings or collars are typically viewed as being more luxurious, and I think it looks good in him. Same goes with the fur-lined boots.

As stated above, the steel-toed boots and armoured claws are good for both combat and scaling buildings. I like to think Ban is good at scaling buildings since he climbed the Sacred Tree so easily, and he’s a thief so why not let him be a thief. Let him get up to sketchy stuff, it’s what he deserves. Additionally, I thought it might be cool to make Ban a Beastman, or at least half of one. He always had a few characteristics about him that were just a bit too animalistic to not be explained. He hides it pretty well, and it’s likely that most of the Sins don’t actually know about it, bar Meliodas who’s known him the longest. And, despite what you might expect, I think it might be neat to make Ban a Werewolf rather than a Werefox like Zhivago. You would expect a Fox, which are sly, cunning, untrustworthy, thieving—most of which Ban is, but I think making him Wolf reveals the parts of him that aren’t as often considered, like his bravery and loyalty—if not towards Liones then towards Meliodas—and his fiercely protective nature.

In my mind, the “tattoos” on each sin have always seemed more like brands; they’re technically criminals, after all, and tattoos CAN technically be removed even if it would be harder in this setting (bar some sort of magic, probably). Brands are much harder to get rid of, if not impossible, and I think it would suit their perceived crimes. However, because of his regenerative healing, the branding iron never quite worked on Ban, so they said “fuck it” and whipped out the stick and poke.

And that’s all for Ban for now. I’m quite proud of this one. Let me know what ya think, if ya’ll are so inclined, and I will see you relatively soon!

[mars-ipan]

Mars i fear i may be dying of the plague. I have coughed blood into my sink twice now and my throat feels like I gave really aggressive oral to a scrubdaddy spongue.

Do you have any priest au thoughts/scenarios/rambles to sooth a troublde lad such as mysrlf🙏🙏

hemo. as a guy who has also coughed up blood somewhat recently. it may be time to go to an urgent care and make sure it’s nothing serious. there’s a pretty nasty pneumonia going around rn and if that IS what it is the sooner you get those antibiotics the faster you’ll recover.

as for priest au stuffs: the election kinda killed my creative flow (we’re ballin but we’re stressed) BUT i’ve been trying to flesh out hajime’s backstory a bit for the the past few days so here’s some bullet point brainstorming on that :D

check under the cut for the goods, as per usual ^_^ tw for mentions of child abuse, and also a general warning for priest au-typical horny talk and homophobia

i’ve been thinking abt hajime’s childhood/past a lot, partially bc i don’t feel fully confident writing him until i have the details of his backstory fleshed out. i think his dad was more of the aggressive “no son of mine” type of homophobic, where his mom was more of the “hate the sin love the sinner” type of homophobic. it’s cliché maybe but like. traditional catholic family values yanno. his family does differ from traditional catholicism in one way though: hajime is an only child.

i don’t think hajime was ever The Manliest Man growing up. yeah he was strong from helping on the farm, but he never felt the need to flaunt his masculine attributes. he never wanted to impress girls, he never initiated an arm-wrestling contest, and once he hit teenagerhood he quit wrestling with his friends altogether. when his friends asked him why he never roughhouses with them anymore, he tensed up and mumbled something about it being “weird” and “immature.”

he showed a lot of delicacy towards nature as well, a trait he carries into adulthood! rescuing turtles from roads, gently rehoming bugs, taking care not to step on wildflowers, that sort of thing. he was teased for this growing up :( he’d be compared to a disney princess and the like or just be called a pussy for Caring About The World Around Him. while he still loves nature and knows there’s nothing wrong with that, he does get embarrassed if his gentleness is pointed out— he’s anticipating some sort of reprimand.

been trying to think about hajime’s gay awakening. i imagine once he hit puberty he started having vague… thoughts. they weren’t attached to anyone but he kept it secret anyways since Lust Is A Sin and Masturbation Is A Sin Too and he’s not interested in growing hair on his palms or going blind (he later finds out that those are myths, but for now he heeds the tales), nor is he interested in the scolding he would get from his parents if they found out. from there we have two main options as i see it.

option A: in a parallel of the magazine he finds in Jabberwock, teen!hajime comes across some sort of gay porn. it’s completely accidental— he finds a mag or some other paraphernalia in a log or something, opens it, Realizes what is is, looks around for witnesses, and quickly stuffs it into his jacket. he’s not even sure why, but he knows he’s curious. as soon as he gets home he hides it between his mattress and his bedframe, and that night, when he’s sure his parents are asleep, he grabs a flashlight and starts to look through it. he doesn’t understand why he’s so fascinated until he realizes: he’s breathing heavily, hot in the face, absentmindedly rubbing his thighs together, and, most incriminatingly of all, he’s the hardest he’s ever been in his life. mortified, he shoves the magazine back under his mattress and tries his best to forget about what he saw, tossing and turning as he tries to calm down and go to sleep.

option B: hajime is really close with one of his peers. they’re childhood friends, and they’ve gotten along great forever. at some point, though, hajime starts feeling weird around him. not BAD weird, but… he’s nervous, and his skin seems to buzz whenever they touch, and his heart flutters when he makes his friend laugh, and… he can’t make sense of it all. not until he wakes up one night from a particularly vivid dream, chest heaving, skin covered in a thin sheen of sweat, and his sheets soiled with the evidence of his subconscious sin. he realizes what’s going on, and his heart sinks into his stomach. he does his best to ignore it, but it haunts him.

we could also combine these options and say both of these things happen, but idk yet. i like the loneliness of the porn but i also like the guilt of having to talk to your close friend and pretend you aren’t feeling confusing and frightening things for them.

hajime lives at home until his early adulthood, when he is Caught. if we went with option A for his awakening, then he comes home one day to find The Porn sitting on the kitchen table, its pages now crinkled from years of viewing, and his heart sinks into his stomach. he’s not sure how they found it— maybe his mom was cleaning his room and lifted his mattress? but it doesn’t matter— they Know now, and he has no way to explain himself.

if we go with option B, hajime is caught with that “good friend” of his. he had snuck in via hajime’s bedroom window, at a time they both were sure hajime’s parents would be asleep. unfortunately, hajime’s dad comes up to his room (hajime never learns the original intent of this visit) and opens the door to find his son, hair and clothes a mess, with the neighbor boy straddling his thighs, hands clearly paused in the middle of lifting up his son’s shirt. it’s silent for a bit, and the tension in the air is so heavy hajime feels like he can barely breathe. still, he breaks out of the stupor first, muttering a quiet “you need to go” to his friend without breaking eye contact with his father. the friend gets the message and bolts, leaving via the same window he came from. hajime is now alone with his father, so guilty and scared that he feels nauseous.

regardless of which of these events occurs, the outcome is the same. hajime’s father responds first, yelling and berating. hajime is terrified— he’s seen his dad mad, but never like this. never shouting obscenities and vile words at him. when told to explain himself hajime stumbles over his words, eventually landing on some variant of “i don’t know.” eventually, his father decides words aren’t punishment enough, and hajime gets the shit beat out of him for the first time in his life. he tries to defend himself, but he’s never been much of a fighter, and he doesn’t want to hit his dad, self defense or not. when his father finally storms off, his mother comes near, her eyes brimming with tears. she holds her arms out to hajime, tells her baby to come here. hajime, aching and bruised and perhaps with a freshly broken nose, collapses into his mother’s arms, silently crying into her shoulder as she pets his hair. she holds him close, rocking them from side to side, before she speaks. “oh, hajime, darling,” she starts, voice thick with tears and love, “i’m sorry. we’ve failed you, haven’t we? that’s why you’re doing this to us.” hajime’s stomach curdles at those words, and he quickly excuses himself, washing the blood off his face in the bathroom sink before he locks himself in his room.

regardless of the guilt he carries— he knew he was sinning, after all— hajime knows he is no longer safe at home. his father had never beat him like that before, and he doesn’t know that he would be able to walk away if it happened again. he doesn’t want to leave his mother, but he could tell that she was disgusted by him, too, her words still echoing in his mind. so, hajime packs as many of his things as he can fit into his suitcase, and the next day he leaves town, never letting himself look back. he job hops for a bit before he manages to get his house in Jabberwock— he got really, really lucky with the price of the property.

hajime hasn’t talked to anyone from his hometown since he left, and while he still has his parents’ landline number memorized, he doesn’t dare call. his dad’s probably disowned him, anyhow. sometimes he wonders how the people he grew up with are doing, but he can’t bring himself to go back. it’s not home anymore.

[biomic]

most important images of all time just dropped btw

[rego-mem]

Big shout-out to @stjohnstarling for publishing What Manner OF Man. (Must read)

But before I dive into it I want to show quick sketch of Father Black from "The Sacred Sins of Father Black" (Also a must read).

I am just not immune to priests in literature

[queer-book-character-tournament]

Character, book, and author names under the cut

Alec Scudder- Maurice by E.M. Forster

Hunter- Neverwhere by Neil Gaiman

Sebastian Black- The Sacred Sins of Father Black by St John Starling

Kaiiestron (Kai) l- Witch King by Martha Wells

[shouts-into-the-void]

Sacred Deer 🤝 Sacrificial Lamb 🤝 Scape-Goat

[winterlogysblog]

CRAZY THEORY INCOMING

I think my brain just glitched...

Ok so... Camelot. Arthur made Camelot through the power of Chaos right. At first, I found it weird that Arthur even needed to steal parts of Britannia to make Camelot. Chaos is incredibly powerful, it literally made three powerful deities that made their own realms for their own created races. So... why can't Arthur just make Camelot on its own. Then, it was later established that these places and people in Camelot are made through the wishes and wants of the people, without it there's nothing. If Chaos is so powerful, why is Arthur limited through that? Then it clicked.

The Sacred Tree is still alive

The Sacred Tree is essentially an embodiment of Nature. Disaster, a power granted by The Sacred Tree to the Fairy Kings is an ability that grants control over life and death.

The 'people' within Camelot function like a physical illusion. They're 'alive' but not really. They're just there, fueled by a wish. They don't even grow old, they just stay like that because that's all they are an illusion, they're not alive because there's no life.

The Demon King's power is darkness. The Supreme Diety's power is light. The Sacred Tree's power is life.

Notice how unnatural-looking the Chaos monsters are. Almost demonic even. That, to me, shows that Chaos is unstable.

The Demon King and his Commandments and The Supreme Deity and her graces are somewhat of an extension of themselves, it's their power passed to others. If we correlate this to Chaos creating the DK, SD and ST as Chaos sacrificing parts of their power, that power is lost or weakened because they have it. But the DK and SD are no longer present and since they are created by Chaos, that power most likely goes back to it. That is my assumption at least. But the graces are still out there. Ludo, Sariel, and Tarmiel died with their graces so they'll just go back after a few thousand years with their graces so that part of the SD probably didn't even go back to Chaos.

I made a post way back and on that, I compared the Commandments and Graces to Disaster as all three are just an extension of the DK, SD, and ST's power, in there I noted how Disaster is different as all three Fairy Kings can use it even if they're all present, it's not like the Commandments and Graces that only one person can use it. So that is also interesting.

There is also a complete lack of Sacred Tree information and just now, in 4kota is literally the first time we ever step foot inside the Fairy Realm and we got more Fairy Lore which is really nice. Now, what if the reason behind the lack of information about the Sacred Tree is because of Chaos. Nakaba doesn't want us to know anything about Chaos up until the very end because of 4kota, because he wants to keep Chaos a mystery.

In Chapter 140, Tioreh told us about these giant mushrooms that grow on top of the Sacred Tree's roots that are called "God Seats". The DK and SD are the only ones primarily dubbed as Gods. So that part is also interesting.

This is the Demon King's last words to Meliodas.

"You will regret this..."

In Cursed By Light, before Meliodas and Zeldris beat the Supreme Deity, she says that the only way to maintain balance in the world is by continuing the Holy War.

Before Chaos is established, this is just nonsense. But now that we know... I have a feeling that the DK and SD sealing away Chaos has more to it than what we know. Also, isn't it fun that two beings born to be in conflict with one another worked together to seal Chaos? Now, we don't get to know more because they're gone but the Sacred Tree is still around... so there's that.

I have a huge feeling that Nakaba will give us some juicy lore about the Sacred Tree in the future. Either that or I'm high on copium.

[apenitentialprayer]

Credo of the People of God

This Creed was promulgated by Pope Saint Paul VI, on the 30th of June, 1968. This Creed, "without being strictly speaking a dogmatic definition," was meant to repeat "in substance . . . the creed of Nicaea" while also elaborating upon the dogmas of the Church "to a high degree complete and explicit" (§3, 7). Pronounced at the end of the Year of Faith, it was meant as a gift to "all those in the world, to whatever spiritual family they belong, who are in search of the Truth" (§7). Bolded emphases are added to better separate the articles of the Creed for convenience of reading.

We believe in one only God, Father, Son, and Holy Spirit, Creator of things visible such as this world in which our transient life passes, of things invisible such as the pure spirits which are also called angels, and Creator of each man of his spiritual and immortal soul.

We believe that this only God is absolutely One in His infinitely holy essence as also in all His perfections, in His omnipotence, His infinite knowledge, His providence, His will, and His love. He is He who is, as He revealed to Moses; and He is love, as the Apostle John teaches us: so that these two names, being and love, express ineffably the same divine Reality of Him who has wished to make Himself known to us, and who, "dwelling in light inaccessible," is in Himself above every name, above every thing, and above every created intellect. God alone can give us right and full knowledge of this Reality by revealing Himself as Father, Son, and Holy Spirit, in whose eternal life we are by grace called to share, here below in the obscurity of faith and after death in eternal light. The mutual bonds which eternally constitute the Three Persons, who are each one and the same divine Being, are the blessed inmost life of God thrice-holy, infinitely beyond all that we can conceive in human measure. We give thanks, however, to the divine goodness that very many believers can testify with us before men to the unity of God, even though they know not the mystery of the Holy Trinity.

We believe then in the Father who eternally begets the Son; in the Son, the Word of God, who is eternally begotten; in the Holy Spirit, the uncreated Person who proceeds from the Father and the Son as their eternal love. Thus in the Three Divine Persons, coaeternae sibi et coaeuales, the life and beatitude of God perfectly superabound and are consummated in the supreme excellence and glory proper to uncreated Being, and always "there should be venerated unity in the Trinity and Trinity in the unity."

We believe in our Lord Jesus Christ, who is the Son of God. He is the Eternal Word, born of the Father before time began, and one in substance with the Father, homoousios to Patri, and through Him all things were made. He was incarnate of the Virgin Mary by the power of the Holy Spirit, and was made Man: equal therefore to the Father according to His divinity, and inferior to the Father according to His humanity; and Himself one, not by some impossible confusion of His natures, but by the unity of His Person.

He dwelt among us, full of grace and truth. He proclaimed and established the Kingdom of God and made us know in Himself the Father. He gave us His new commandment to love one another as He loved us. He taught us the way of the beatitudes of the Gospel: poverty in spirit, meekness, suffering borne with patience, thirst after justice, mercy, purity of heart, will for peace, persecution suffered for justice sake. Under Pontius Pilate He suffered — the Lamb of God bearing on Himself the sins of the world, and He died for us on the cross, saving us by His redeeming Blood. He was buried, and, of His own power, rose on the third day, raising us by His Resurrection to that sharing in the divine life which is the life of grace. He ascended to heaven, and He will come again, this time in glory, to judge the living and the dead, each according to his merits — those who have responded to love and piety of God going to eternal life, those who have refused them to the end going to the fire that is not extinguished.

And His Kingdom will have no end.

We believe in the Holy Spirit, who is the Lord and Giver of life, who is adored and glorified together with the Father and the Son. He spoke to us by the prophets; He was sent by Christ after His Resurrection and His Ascension to the Father; He illuminates, vivifies, protects, and guides the Church; He purifies the Church's members if they do not shun His grace. His action, which penetrates to the inmost of the soul, enables man to respond to the call of Jesus; "Be perfect as your Heavenly Father is perfect." We believe that Mary is the Mother, who remained ever a Virgin, of the Incarnate Word, our God and Savior Jesus Christ, and that by reason of this singular election, she was, in consideration of the merits of her Son, redeemed in a more eminent manner, preserved from all stain of Original Sin, and filled with the grace more than all other creatures. Joined by a close and indissoluble bond to the mysteries of the Incarnation and Redemption, the Blessed Virgin, the Immaculate, was at the end of her earthly life raised body and soul to heavenly glory and likened to her risen Son in anticipation of the future lot of all the just; and we believe that the Blessed Mother of God, the New Eve, Mother of the Church, continues in heaven her maternal role with regard to Christ's members, cooperating with the birth and growth of divine life in the souls of the redeemed.

We believe that in Adam all have sinned, which means that the original offense committed by him caused human nature, common to all men, to fall to a state in which it bears the consequences of that offense, and which is not the state in which it was at first in our first parents — established as they were in holiness and justice, and in which man knew neither evil nor death. It is human nature so fallen, stripped of the grace that clothed it, injured in its own natural powers and subjected to the dominion of death, that is transmitted to all men, and it is in this sense that every man is born in sin. We therefore hold, with the Council of Trent, that original sin is transmitted with human nature, "not by imitation, but by propagation," and that it is thus "proper to everyone."

We believe that our Lord Jesus Christ, by the sacrifice of the Cross, redeemed us from Original Sin and all the personal sins committed by each one of us, so that, in accordance with the word of the Apostle, "where sin abounded, grace did more abound."

We believe in one Baptism instituted by our Lord Jesus Christ for the remission of sins. Baptism should be administered even to little children who have not yet been able to be guilty of any personal sin, in order that, though born deprived of supernatural grace, they may be reborn "of water and the Holy Spirit" to the divine life in Christ Jesus.

We believe in One Holy Catholic and Apostolic Church, built by Jesus Christ on that rock which is Peter. She is the Mystical Body of Christ; at the same time a visible society instituted with hierarchical organs, and a spiritual community; the Church on earth, the pilgrim people of God here below, and the Church filled with heavenly blessings; the germ and the first fruits of the Kingdom of God, through which the work and the sufferings of Redemption are continued throughout human history, and which looks for its perfect accomplishment beyond time in glory. In the course of time, the Lord Jesus forms His Church by means of the sacraments emanating from His plenitude. By these She makes Her members participants in the Mystery of the Death and Resurrection of Christ, in the grace of the Holy Spirit who gives Her life and movement. She therefore is holy, though She has sinners in Her bosom, because She Herself has no other life but that of grace: it is by living by Her life that Her members are sanctified; it is by removing themselves from Her life that they fall into sins and disorders that prevent the radiation of Her sanctity. This is why She suffers and does penance for these offenses, of which She has the power to heal Her children through the Blood of Christ and the gift of the Holy Spirit.

Heiress of the divine promises and daughter of Abraham according to the Spirit, through that Israel whose Scriptures She lovingly guards, and whose patriarchs and prophets She venerates; founded upon the Apostles and handing on from century to century their ever-living word and their powers as pastors in the successor of Peter and the bishops in communion with him; perpetually assisted by the Holy Spirit she has the charge of guarding, teaching, explaining, and spreading the Truth which God revealed in a then-veiled manner by the prophets, and fully by the Lord Jesus. We believe all that is contained in the word of God written or handed down, and that the Church proposes for belief as divinely revealed, whether by solemn judgment or by the ordinary and universal Magisterium. We believe in the infallibility enjoyed by the successor of Peter when he teaches ex cathedra as pastor and teacher of all the faithful, and which is assured also to the episcopal body when it exercises with him the supreme Magisterium.

We believe that the Church founded by Jesus Christ and for which He prayed is indefectibly one in faith, worship, and the bond of hierarchical communion. In the bosom of this Church, the rich variety of liturgical rites and the legitimate diversity of theological and spiritual heritages and special disciplines, far from injuring Her unity, make it more manifest.

Recognizing also the existence, outside the organism of the Church of Christ, of numerous elements of truth and sanctification which belong to Her as Her own and tend to Catholic unity, and believing in the action of the Holy Spirit who stirs up in the heart of the disciples of Christ love for this unity, we entertain the hope that the Christians who are not yet in full communion of the one only Church will one day be reunited in one flock with one only Shepherd.

We believe that the Church is necessary for salvation, because Christ, who is the sole Mediator and way of salvation, renders Himself present for us in His Body which is the Church. But the divine design of salvation embraces all men; and those who without fault on their part do not know the Gospel of Christ and His Church, but seek God sincerely, and under the influence of grace endeavor to do His will as recognized through the promptings of their conscience, they, in number known only to God, can obtain salvation.

We believe that the Mass, celebrated by the priest representing the Person of Christ by virtue of the power received through the sacrament of Orders, and offered by him in the Name of Christ and the members of His Mystical Body, is the sacrifice of Calvary rendered sacramentally present on our altars. We believe that as the bread and wine consecrated by the Lord at the Last Supper were changed into His Body and His Blood which were to be offered for us on the Cross, likewise the bread and wine consecrated by the priest are changed into the Body and Blood of Christ enthroned gloriously in heaven, and we believe that the mysterious Presence of the Lord, under what continues to appear to our senses as before, is true, real, and substantial Presence.

Christ cannot thus be present in this sacrament except by the change into His Body of the reality itself of the bread and the change into His Blood of the reality itself of the wine, leaving unchanged only the properties of the bread and wine which our senses perceive. This mysterious change is very appropriately called by the Church transubstantiation. Every theological explanation which seeks some understanding of thus mystery must, in order to be in accord with the Catholic faith, maintain that in the reality itself, independently of our mind, the bread and wine have ceased to exist after the Consecration, so that it is the adorable Body and Blood of the Lord Jesus that from then on are really before us under the sacramental species of bread and wine, as the Lord willed it, in order to give Himself to us as food and to associate us with the unity of His Mystical Body.

The unique and indivisible existence of the Lord, glorious in heaven, is not multiplied, but is rendered present by the sacrament in the many places on earth where Mass is celebrated. And this existence remains present, after the sacrifice, in the Blessed Sacrament which is, in the tabernacle, the living heart of each of our churches. And it is our very sweet duty to honor and adore in the blessed Host which our eyes see, the Incarnate Word whom they cannot see, and who, without leaving heaven, is made present before us.

We confess that the Kingdom of God begun here below in the Church of Christ is not of this world whose form is passing, and that its proper growth cannot be confounded with the progress of civilization, of science, or of human technology, but that it consists in an ever more profound knowledge of the unfathomable riches of Christ, an ever stronger hope in eternal blessings, an ever more ardent response to the love of God, and an ever more generous bestowal of grace and holiness among men. But it is this same love which induces the Church to concern Herself constantly about the true temporal welfare of men. Without ceasing to recall to Her children that they have not here a lasting dwelling, She also urges them to contribute, each according to his vocation and his means, to the welfare of their earthly city, to promote justice, peace, and brotherhood among men, to give their aid freely to their brothers, especially to the poorest and most unfortunate. The deep solicitude of the Church, the Spouse of Christ, for the needs of men, for their joys and hopes, their griefs and efforts, is therefore nothing other than Her great desire to be present to them, in order to illuminate them with the light of Christ and to gather them all in Him, their only Savior. This solicitude can never mean that the Church conform Herself to the things of this world, or that She lessen the ardor of Her expectation of Her Lord and of the eternal Kingdom. We believe in life eternal. We believe that the souls of all those who die in the grace of Christ, whether they must still be purified in purgatory, or whether from the moment they leave their bodies Jesus takes them to paradise as He did for the Good Thief, are the people of God in the eternity beyond death, which will finally be conquered on the day of the Resurrection when these souls will be reunited to their bodies.

We believe that the multitude of those gathered around Jesus and Mary in paradise forms the Church of Heaven where in eternal beatitude they see God as He is, and where they also, in different degrees, are associated with the holy angels in the divine rule exercised by Christ in glory, interceding for us and helping our weakness by their brotherly care.

We believe in the communion of all the faithful of Christ, those who are pilgrims on earth, the dead who are attaining their purification, and the blessed in heaven, all together forming one Church; and we believe that in this communion the merciful love of God and His saints is ever listening to our prayers, as Jesus told us: "Ask, and you will receive." Thus it is with faith and in hope that we look forward to the resurrection of the dead, and the life of the world to come.

Blessed be God thrice-holy. Amen.

[redkoi1]

The Spiritual Guidelines of both ✝️Christianity (KJV)✝️ and ⛧Satanism⛧ (31 Total)

☯️Tao Te Ching☯️ (Wey Wu Wey[?]) - 'the way of non-action' ~1:40:00

7 Hermetic Principles - ☿ The Kybalion ☿

^so far, the best tone/frequency i've found against "Sexual Hallucination"-Schizoaffective symptoms/Psychic Sexual Attack/Incubus-Succubus Attacks. It even sounds like lo-fi hip-hop. enjoy. Stay true. https://youtu.be/nx4RXczEfdA?si=f_sEtILtgdombE4l

[pandorastower]

Art by 脱兎

[themotherofrevelation]

If the Great Mother Goddess spurns the penitent sinner, Father Surya hides himself from the blind.

[obsidian-warthog]

After finishing What Manner of Man I got my hands on @stjohnstarling's other book, The Sacred Sins of Father Black, and then was unable to put it down despite having things I should be doing.

Anyway there's no vampires, but there are enough similarities that I think anyone who liked What Manner of Man should give The Sacred Sins of Father Black a read.

[dirafames]

[myuminji]

Sorry but I just HAD to say this.

THAT LITTLE HEAD KISS IN THAT COLLEGE AU WAS SOO- UGHHHH I DON'T HAVE THE WORDS!! .·´¯`(>▂<)´¯`·.

I can only imagine what it would have felt like-

1) Kissing Wolfwood

2) Being kissed by Vash

(っ˘̩╭╮˘̩)っ

to kiss wolfwood is to kiss a lover as it is a traitor. to kiss humanity as it is his greatest sin. to kiss his reason and his tomorrows. kissing wolfwood feels like everything a kiss shouldn't have been, but is.

being kissed by vash is to be kissed by a martyr. to be kissed as a sinner. to be kissed forgiven at the same time kissed to be punished. being kissed by vash feels like everything a kiss should've been, but isn't.

[biomic]

i hate this show actually.

[handsomegentlebutch]

My 3 little cousins were baptized today. "Triggered" is kind of a strong word but being in a catholic church again... I'm a little fragile rn ngl.