#the ascetic icons

[lilybug-02]

[shining-gem34]

What form of love do you embody?

love as a choice

[love is beautiful because it's built deliberately] when casey mcquinston wrote "that's the choice. i love him, with all that, because of all that, on purpose. i love him on purpose" and when jenny slate tweeted "i just want someone to grab my little face and scream on purpose, on purpose i am going to care about you" and when jodi picoult wrote "after fifteen years, love isn't just a feeling. it's a choice" and when the good place said "if soulmates do exist, they're not found they're made"

Tagged by: @etherealguard

Tagging: You! Have fun! :DDD

[artifacts-and-arthropods]

Medieval Hermitage atop Katskhi Pillar, in Georgia (South Caucasus), c. 800-900 CE: this church was built during the Middle Ages, and it sits atop an enormous limestone column that has been venerated as a "Pillar of Life" for thousands of years

Known as Katskhi Pillar (or Katskhis Sveti), this giant block of limestone is located in western Georgia (the country, not the state), about 10km from the town of Chiatura.

The church that stands atop Katskhi Pillar was originally constructed during the 9th-10th centuries CE. It was long used as a hermitage for Stylites, who are sometimes referred to as "Pillar Saints" -- Christian ascetics who lived, prayed, and fasted atop pillars, often in total isolation, in an effort to bring themselves closer to God. The Stylite tradition originated in Syria during the 5th century CE, when a hermit known as Simeon the Elder purportedly climbed up onto a pillar and then stayed there for nearly 40 years, giving rise (no pun intended) to Christian Stylitism.

Stylitism managed to survive for about 1,000 years after its inception, but it began to die out during the late Middle Ages, and by the end of the 16th century, it had essentially gone extinct.

Researchers don't really know how the monks who built this Medieval church originally gained access to the top of Katskhi Pillar, or how they were able to transport their building materials up to the top of the column. Evidence suggests that there were still monks/Stylites living atop Katskhi Pillar up until the 1400s, but the site was abandoned shortly thereafter. Georgia fell under Ottoman rule during the same period, but it's unclear whether or not that may have played a role in the abandonment of the site.

The hermitage at the top of Katskhi Pillar lay abandoned for nearly 500 years after that; no one was able to reach the top of the pillar, and very little was known about the ruins that lay scattered at the top, as knowledge of the site's origin/history was gradually lost over time. There are many local legends that ultimately arose in order to fill in those blanks.

The abandoned hermitage was not visited again until July 29th, 1944, when a mountaineer finally ascended to the top of the column with a small team of researchers, and the group was able to perform the first archaeological survey of the ruins. They found that the structure included three hermit cells, a chapel, a wine cellar, and a small crypt; within the crypt lay a single set of human remains, likely belonging to one of the monks who had inhabited the site during the Middle Ages.

A metal ladder (the "stairway to Heaven") was ultimately installed into the side of the pillar in order to make it easier for both researchers and tourists to gain access to the ruins.

The hermitage at the top of Katskhi Pillar actually became active again in the early 1990's, when a small group of monks attempted to revive the Stylite tradition. A Georgian Orthodox monk named Maxime Qavtaradze then lived alone at the top of Katskhi Pillar for almost 20 years, beginning in 1995 and ending with his death in 2014. He is now buried at the base of the pillar.

The hermitage is no longer accessible to the public, and it's currently uninhabited, but it is still visited by local monks, who regularly climb up to the church at the top of the pillar in order to pray. There is also an active monastery complex at the base of the pillar, where a temple known as the Church of the Simeon Stylites is located.

The Church of the Simeon Stylites: this church is located within an active monastery complex that has been built at the base of the pillar; several frescoes and religious icons decorate the walls of the church, and a small shrine containing a 6th century cross is located in the center

There are many lingering questions about the history of Katskhi Pillar, particularly during the pre-Christian era. There is at least some evidence suggesting that it was once the site of votive offerings to pagan deities, as a series of pre-Christian idols have been found buried in the areas that surround the pillar. According to local tradition, the pillar itself was once venerated by the pagan societies that inhabited the area, but it's difficult to determine whether or not those claims may simply be part of the mythos that surrounds Katskhi Pillar, particularly given its mysterious reputation.

Sources & More Info:

BBC: Georgia's Daring, Death-Defying Pilgrimage

CNN: Katskhi Pillar, the Extraordinary Church where Daring Monks Climb Closer to God

Radio Free Europe: Georgian Monk Renews Tradition, Lives Atop Pillar

Architecture and Asceticism (Ch. 4): Stylitism as a Cultural Trend Between Syria and Georgia

Research Publication from the Georgian National Museum: Katskhi Pillar

Journal of Nomads: Katskhi Pillar, the Most Incredible Cliff Church in the World

Georgian Journal: Georgia's Katskhi Pillar Among World's 20 Wonderfully Serene and Secluded Places

[artifacts-archive]

Zaō Gongen

Japan, 11th century

Zaō Gongen is a rare example of a purely Japanese deity in the Buddhist pantheon. Many of the religious practices associated with Zaō took place in remote temples deep in the mountains. Through these rites, mountain ascetics (yamabushi), who were practitioners of Shugendō, attempted to appropriate for themselves the sheer physical power of the deities. This powerful icon in a demon-quelling aspect was made for the Kōshōji Temple in Kyoto.

[here4tripitaka]

Chapter 56: Tripitaka gets mugged; Tripitaka and Wukong have a blue

In this chapter, rather refreshingly, nobody wants to eat or have sex with Tripitaka. No. In this chapter, Tripitaka has the equally disastrous but rather more mundane experience of getting mugged.

Yep. Not realising who he is, some run-of-the-mill local bandits try to mug him, just like they would any other guy on the road. How’s that for equality?

It also goes to show how important it is to be in the know. If only they’d realised who he was, they could have eaten or sexed him and gained immortality. Clearly word doesn’t travel as fast on the human grapevine as the demonic grapevine. You’ve got to pay more attention to who’s been reincarnated recently, lads.

Anyway. I’m loving Bajie and Wukong’s dynamic in this chapter. They’re just two guys joking around, having fun and annoying each other for shits and giggles. Bajie is trying to hurry up Dragon Horse - who doesn’t care, and keeps plodding along at the same speed. Wukong rebukes Bajie, but then decides Bajie has a good point about hurrying up, and sends Dragon Horse sprinting. Owned, Bajie.

These hijinks lead to Tripitaka being galloped way up the road, all on his lonesome, where he is surrounded by bandits who want to mug him:

Pardon me. Not mug him. They are… self-appointed… tollway men:

They take payment in the form of clothes, horses and gold. And they don’t give concession rates to monks. Failure to pay may result in detention up a tree until one of your mates can come up with the money.

Now, what did I say about Tripitaka being better when Wukong isn’t around? There are no tears here: Tripitaka handles it like a pro. Sort of. He explains that, as a monk, he’s not exactly their best bet if they’re looking for sweet cash money. When they demand his clothes and horse instead, he just calmly explains that his robes aren’t worth stealing. He also implicitly threatens them that they’ll get a bad incarnation if they’re mean to him:

I love this little backgrounder about how the robes are made. It seems like the patchwork thing is a true story. Apparently, traditionally:

“Jiasha are made by piecing together sections of cloth donated from members of the community in a patchwork-style design. Unlike patchwork, the arrangement of panels is very specific, influenced by the Buddhist mandala motif, with a core center and flowing symmetry. The modest cut of the jiasha and pieced-together appearance references the rags worn by the Buddha during his ascetic period.”

Anyway, the muggers slash tollway men still aren’t impressed, so Tripitaka starts lying and pretending that Wukong will turn up any minute with the cash they want. That’s fine, but the narrator has a mega brain fade:

What? “Never lied in his life before”? Uh, remember two chapters ago, when Tripitaka was swearing to love and cherish the queen of Woman State til death do they part? Yeah. That little thing.

In any event, this is where Tripitaka begins crying. Well, fair enough. He did really try. The bandits tie him up and leave him dangling from a tree, where Wukong finds him.

I have to say, I love Wukong’s personality in this chapter, dubious as it may be. He’s so jovial:

I love him trolling the bandits, channelling pretend spirituality:

… before sweetly telling them that perhaps they should actually give him THEIR money:

And playing with the bandits - telling them they can have his staff if they can pick it up:

Ah, the iconic needle/staff in the ear:

But I’m interrupting myself:

Wukong is having a blast. Needless to say, he kills a few bandits. The rest flee.

Tripitaka proceeds to absolutely lose his marbles about Wukong committing homicide. And don’t get me wrong: it’s homicide. But Tripitaka manages to do it in a way that makes him come off as a jerk - which is quite something, when you’re protesting homicide.

When he discovers what’s happened, Tripitaka loses all spiritual composure. He starts acting like a road rager stuck in peak hour traffic, muttering low-grade verbal abuse:

Wukong isn’t even in earshot at this point. When he does get within earshot, Tripitaka continues:

Spite? That doesn’t sound very spiritual!

He attempts to give the bandits a proper burial, which seems nice at first. He gets Bajie to bury them, and tries to find incense and candles for the ritual - or substitutes, at least. But once he starts praying, it becomes clear what his real motives are. All he wants to do is suck up to the deceased, point the finger at Wukong, and make sure no ghosts come seeking retribution against him. It’s totally self-centred and fear-driven - not coming from a genuine place of caring for the deceased at all:

There is more to his prayer, and… it isn’t great, either. It’s just him telling the bandits that he, Tripitaka, tried to play nice (so it’s their own fault they got killed); that their deaths are Wukong’s fault (not his); and that he’s been very nice to them by doing this funeral ritual (ie he didn’t perform this funeral for selfless reasons: he did it so they will give him credit).

He could at least have wished them a positive reincarnation. Or something, anything, that was purely for their sake and not for his. Alas! Our young Tripitaka still has a way to go, spiritually.

Bajie sees through Tripitaka’s pseudo-spirituality, and teases him:

Wukong is less amused. He seems to find the ass-kissing funeral schtick ridiculous and kind of cowardly. Wukong isn’t afraid of any ghosts coming after him and makes this clear - perhaps more to make a point to Tripitaka than anything else:

Next, they find shelter at an old couple’s hut. The old man is nearly hysterical at the sight of the disciples, and won’t calm down. His wife is far more grounded, and gets him back on track.

I love how blunt people are about Bajie’s looks, and how indomitably cheerful Bajie’s response is:

They all have dinner, during which they find out that the old couple’s son is one of the bandits. Wukong offers to kill the son (huh?!), but the old man prefers him to stay alive, so he’ll have someone to dig his grave one day. The disciples gently remind Wukong that it’s none of his business.

Let’s cut to the middle of the night, where the bandits gatecrash the old couple’s house and decide to kill Tripitaka & co in their sleep. The old man tips them off.

I want to pause here to observe how bizarrely calm and composed the old man is. This is a guy who became hysterically scared just looking at the disciples’ faces. Now he’s in a tense and unexpected emergency situation, trying to sneak one group of guests out of the house, lest his other guests murder them. Yet he acts like it’s nothing. Is this not the first time that his bandit son has tried to murder a houseguest? Tripitaka is shaken by the news, but the old man sneaks them out and falls back asleep without a second thought:

Of course, the bandits give chase, and Wukong kills many. He goes out of his way to identify and behead the son of the old man - then show off the head to Tripitaka. 

Why Wukong would do this, I have no idea. Is this meant to indicate something about Confucianism? Or is it just Wukong’s usual love of homicide? I feel like I might be missing some cultural context.

Tripitaka falls off his horse in fright, yells at Wukong and, as soon as he’s able to stand again, breaks out the band-tightening spell on him. This, to me, is where Tripitaka crosses the line. It’s like he’s performing the Cruciatus Curse:

More than ten times? It's awful.

Now, just a heads up. I was VERY upset that Tripitaka did this, and I wrote a lot about it. But I realise we all have different perspectives. So if you don’t feel like reading a giant essay about why I felt this was so bad, here is a pretty picture of a traditional jiasha for you, and let’s pick up again next week.

Alright, brave reader. Here’s my reaction to Tripitaka’s torture spree.

I’m not saying that it’s inherently wrong to punish somebody for homicide with something along these lines. It would be a very different story if Trikitapa had taken time out, reflected on the whole thing, and soberly decided that it was necessary to do this as a punishment. But it just seems like he’s lost his temper and lashed out.

I think I’m more annoyed with Tripitaka than Wukong, because Wukong has never pretended to be anything other than a fighter and killer. Tripitaka acts like butter wouldn’t melt in his mouth and preaches compassion. Wukong didn’t want to become Buddhist and has only done it under duress. Tripitaka may not have chosen to become Buddhist originally, but he seems to have embraced it pretty enthusiastically. Wukong’s job is to keep Tripitaka alive on the road, so Tripitaka can get to the west - and Wukong is well and truly doing that job, even if Tripitaka doesn’t like the way that he’s doing it.

It’s easy to criticise others and backseat drive. Tripitaka is expecting Wukong to be both a consummate fighter and spiritually precise. Maybe, for Wukong to be the fearless fighter that he is, he needs a certain level of callousness. Wukong goes into situations that nobody else will - again and again. Who says it’s so easy for him to be proportionate when he’s fighting? It’s not always possible to be in two different gears at once. Tripitaka is all too ready to criticise and demand, without ever having walked a mile in Wukong’s shoes.

And Tripitaka seems to expect more of Wukong than Tripitaka expects of himself. Tripitaka hasn’t even tried to learn self-defence. He has not tried to become more well-rounded. Yet he tortures Wukong because, in his eyes, Wukong is not perfect enough or sufficiently well-rounded. I think Tripitaka should have to try to learn the 72 forms himself before he gets to even THINK about using torture on Wukong.

I never expected to find myself defending a killer - even a fictional magic monkey killer. Let me be very clear, I condemn homicide completely. I’m just saying, I think Tripitaka is a prick to use torture here. It was different when he used the band-tightening spell to try to prevent Wukong from killing somebody. That’s fair enough. But using it to lash out is inexcusable.

And it’s totally hypocritical. Tripitaka claims that he’s trying to teach Wukong compassion. It’s like he’s saying, “So help me God, I’ll beat you until you’re more compassionate.” How is that meant to work?

It disturbs me on the level of allegory, too. Like, if Wukong represents the mind-heart, what is this saying? That the mind-heart has to be dominated through force and brutality? Really?

After the band-tightening spell, Wukong begs Tripitaka to use his words, and Tripitaka obliges - saying he doesn’t want Tripitaka as his disciple.

Horrifyingly, Wukong kowtows to the guy who just went full Voldemort on him. I’m gonna say that kowtowing to someone who just tortured you seems like an excess of filial piety. But at least Wukong isn’t getting violent with Tripitaka like Tripitaka just got violent with him.

He begs for an explanation. This is pretty staggering. As wrong as it is for Tripitaka to use the band-tightening spell like this, it should be obvious to Wukong why he’s angry. Wukong clearly hasn’t listened to a word Tripitaka said, and he is a massive jerk for that.

Tripitaka explains (unsurprisingly) that it’s due to all the unnecessary killing, and tells him to get going before he uses the band-tightening spell again. Wukong vanishes.

Oof. Well, that was all very unpleasant. But I certainly want to see how this turns out next week.

@journeythroughjourneytothewest

---

Image credits: The usual spiel. The images above are either AI, or random pictures from the web that I’ve modified, or a Frankenstein of both. They are not original. The AI image generation is by Stable Diffusion. The pre-existing images should turn up with reverse googling, but feel free to ask and I’ll dig up sources.

[talonabraxas]

Understanding Shiva & Shakti Consciousness: Unravelling the Universal Significance of the Supreme Creators of the Universe

A Comprehensive Exploration of Divine Consciousness

Shiva and Shakti, two iconic divine figures deeply rooted in Hinduism, have long been revered as deities embodying profound symbolism. However, their true significance reaches far beyond their roles in mythical tales. Shiva, the epitome of transcendental consciousness, and Shakti, the embodiment of dynamic and creative energy, hold profound truths that transcend cultural boundaries. In this article, I will try to explain the depths of Shiva and Shakti, delving beyond mere symbolism to unravel the essence of their being and the universal principles they represent.

Shiva and Shakti hold the revered status of being the ultimate father and mother of the universe. Shiva, the supreme consciousness, provides the space for creation, while Shakti, the divine energy, infuses life into that space. Their interplay sustains the cosmic balance and allows for the continuous cycle of birth, growth, decay, and transformation. In the vast tapestry of divine manifestations, Lord Shiva and Shakti stand as the supreme creators of the universe, representing the pinnacle of cosmic consciousness. Beyond their symbolic representation, they embody the essence of creation, sustenance, and transformation. Exploring the depths of Shiva and Shakti consciousness allows us to comprehend the profound interplay between the masculine and feminine aspects of divinity, and their role as the ultimate architects of existence.

Supreme Lord Shiva, often depicted as the ascetic meditator adorned with serpents and a crescent moon, symbolizes the eternal consciousness that pervades all of existence. He is the embodiment of stillness, purity, and ultimate realization. Shakti, on the other hand, is the divine mother, radiating boundless energy and vitality. She is the driving force behind creation, the pulsating rhythm that brings life into being. Together, Lord Shiva and Mother Shakti form a cosmic union that encompasses the harmonious interplay of masculine and feminine energies.

Beyond their roles as deities, Shiva and Shakti represent profound metaphysical concepts. Shiva represents the formless and eternal aspect of existence, beyond the limitations of time and space. He is the unchanging reality that underlies the ever-changing world of phenomena. Shakti, on the other hand, symbolizes the power of manifestation, the dynamic force that brings the formless into form. She is the creative power that enables the dance of life to unfold.

The union of Shiva and Shakti is not merely a cosmic concept but also a deeply personal and transformative experience. It is an inner journey of integrating and harmonizing the masculine and feminine energies within oneself. This inner union leads to self-realization and wholeness, where one becomes a living embodiment of divine qualities.

Furthermore, the principles of Shiva and Shakti extend beyond the boundaries of Hinduism and find resonance in various spiritual traditions and philosophies. The concept of divine masculine and feminine energies exists in different forms across cultures and religions, albeit with different names and symbolism. Shiva and Shakti serve as archetypal representations of universal truths that transcend religious and cultural divisions.

In a contemporary context, the teachings of Shiva and Shakti hold immense relevance. They offer guidance for navigating the complexities of modern life, emphasizing the importance of balance, harmony, and interconnectedness. The principles of stillness and action, inner transformation and outer engagement, find resonance in various aspects of our lives, from personal relationships to societal dynamics.

Understanding Shiva and Shakti goes beyond intellectual knowledge; it requires practical application and integration into our daily lives. Practices such as meditation, self-reflection, and conscious living can help us balance and harmonize the Shiva and Shakti energies within ourselves. By cultivating the harmonious union of these energies, we can awaken our own divine potential and contribute to the collective evolution of humanity.

To truly understand Shiva and Shakti, we must move beyond their iconic representations and explore the deeper meanings they embody. Shiva represents the formless, unmanifested aspect of consciousness, while Shakti embodies the creative, dynamic force that brings life into existence. Together, they form an inseparable cosmic union, constantly interacting and manifesting the divine dance of creation and dissolution.

Shiva: The Embodiment of Transcendental Consciousness

Lord Shiva, the revered God, carries deep symbolism and spiritual significance. Understanding the true meaning and significance of Shiva goes beyond the surface level. Shiva is derived from the Sanskrit word “Shiv,” which means auspiciousness and purity. He embodies the purest essence of existence and serves as a guiding light towards spiritual awakening and liberation.

He represents the formless and eternal consciousness that transcends the limitations of the physical world. Shiva is often associated with qualities such as stillness, detachment, and absolute awareness. His role as the creator, sustainer, and destroyer highlights the cyclic nature of existence and the transcendence of duality.

Shiva: The Supreme Unmanifested

Lord Shiva, etymologically derived from the Sanskrit word meaning “auspiciousness,” encompasses the essence of the universally worshipped form of God, the Eternal Light. Beyond the realm of material manifestations, Shiva represents the formless, incorporeal, and absolute consciousness. As the Supreme Father, Shiva assumes the triple role of creation, sustenance, and destruction, symbolized as Brahma, Vishnu, and Shankar in Hindu theology. The Trinity form, invoking Brahma, Vishnu, and Shankar, allows devotees to pay homage to the divine acts performed by Shiva through these subtle deities. It is only through the supreme God, the Father, that the power to create, sustain, and renew creation resides.

Shiva Linga: The Symbol of Cosmic Consciousness

The Shiva linga, an iconic representation of Shiva, holds profound significance in understanding Shiva’s nature and symbolism. The Shivlinga is an oval-shaped structure that symbolizes the unmanifested potential of the universe within which all creation resides. It represents the cosmic pillar that connects the realms of heaven and earth, the bridge between the transcendental and the manifest.

This sacred emblem embodies the unmanifested form of God Shiva, transcending the boundaries of materiality. The elliptical shape of the Shiva Linga symbolizes the containment of the entire universe, representing the maximum potential energy and the reservoir of creation. The three lines and the dot at the centre signify the subtle form of God as a radiant point of light and his divine acts of creation, sustenance, and destruction. The Jyotirlinga Maths, twelve renowned temples in India dedicated to the divine attributes of Shiva, exemplify the reverence and deep-rooted worship of the Shiva Linga across the globe, spanning thousands of years.

The Shivlinga is revered as a sacred embodiment of Shiva’s presence, a focal point for devotion and worship. It is found across the globe, with archaeological evidence dating back thousands of years. The universal presence of Shivlingas suggests the widespread recognition and reverence for Shiva’s cosmic consciousness throughout human history.

The significance of the Shivlinga lies in its representation of the inseparable union of Shiva and Shakti. The linga, symbolizing Shiva, is contained within the yoni, symbolizing Shakti, emphasizing their eternal interdependence and the creative power that arises from their union.

Ancient Origins of Shiva Worship

The origins of Shiva worship can be traced back to the ancient Indus Valley Civilization, one of the oldest urban civilizations in the world. Excavations at sites like Mohenjo-daro and Harappa have revealed artifacts and seals depicting a deity who closely resembles the iconic representation of Shiva. These findings suggest that the worship of Shiva, dates back thousands of years.

The ancient roots of Shiva worship are also evident in the Vedas, the sacred scriptures of Hinduism. In the Rigveda, Shiva is mentioned as Rudra, a fierce and powerful deity associated with storms, thunder, and destructive forces. Rudra is described as both a benevolent healer and a fearsome warrior, reflecting the dual nature of Shiva as a deity who brings both destruction and transformation.

Atharva Veda (Sri Rudram, 1.1.3): “namaste rudra manyava utota iṣave namaḥ namaḥ śarvāya tvota ya ca sma dhanvāne bāhubhyāmuta te”

Translation: Salutations to Rudra, the wrathful one, the bestower of blessings, and the remover of obstacles. We bow to you, the auspicious and all-pervading Lord, wielding the mighty bow and the abundant blessings.

Yajurveda Taittiriya Samhita (1.8.6.1): “eko hi rudra na dwitiye tasthurya imnaan lokaneechakre samayakashva.”

Tranlation: “There is only one Rudra, not a second one. He rules over all the worlds by His powers.”

This shloka highlights the singular and supreme nature of Rudra, who is another name for Lord Shiva. It emphasizes the oneness of Rudra and signifies that there is no other deity equal to or comparable to Him.

Throughout history, various dynasties and empires in India, such as the Pallavas, Cholas, and Pandyas, patronized the construction of magnificent temples dedicated to Shiva. These architectural marvels, adorned with intricate carvings and sculptures, became centers of pilgrimage and devotion, attracting devotees from far and wide.

Interestingly, the worship of Shiva extends beyond the borders of India. Archaeological findings have revealed the existence of Shivlingas and Shiva-related artifacts in Southeast Asia, particularly in countries like Cambodia, Vietnam, China, Indonesia, and Thailand. These findings indicate the spread of Shiva worship through maritime trade routes and cultural exchanges.

Shiva and Scientific Explanations

From a scientific perspective, the concepts of Shiva and Shakti can be understood in relation to mass, energy, and the Big Bang theory. Shiva, representing the unmanifested consciousness, corresponds to the potential energy that resides within the singularity before the Big Bang. Shakti, as the creative energy, represents the explosive release of energy during the Big Bang, leading to the formation of galaxies, stars, and all physical matter.

Intriguingly, scientific theories align with the profound concepts embodied by Shiva and Shakti. Modern science posits that everything emerges from nothingness and returns to nothingness. The foundation of existence and the fundamental quality of the cosmos is vast emptiness, often referred to as Shiva. The galaxies and cosmic phenomena are mere specks within the expanse of empty space, which is the womb from which all creation is born and to which all creation ultimately returns. Lord Shiva, as the formless Absolute and pure Consciousness, embodies this concept. He is the supreme Brahman, the guiding Guru within us, and the one who brings auspiciousness into our lives.

Shiva & Shakti by Talon Abraxas

[mortheim]

Saints aren't nice - Paraskeva Pyatnitsa

Nearly all cultures were affected by their religion. Often by just knowing the religion of the country, you can guess some things that are valued in this society. And it isn't different in Russia. Orthodox Christianity made suffering one of the cornerstones of my culture. I would say that enduring hardships could be a national sport...

Anyway, Orthodox Christianity is rich in a lot of weird saints. Most of them are mixed with old, pagan, beliefs. And today's "guest" isn't an exception. Paraskeva Pyatnitsa can be considered part of the Slavic folklore, combining elements of Christian sainthood with remnants of pagan beliefs. Revered among Orthodox Slavs, she is based on both Saints Paraskeva of Iconium and Paraskeva of Serbia. However, in folk traditions, her role goes beyond Christianity, reflecting aspects of the pagan goddess Mokosh, who was linked to women’s work, fertility, and protection of the household.

Paraskeva became the personification of Friday, a day considered sacred and often tied to prohibitions around spinning, washing, and other household tasks. Those who disrespected these rules were believed to face her wrath, with punishments including illness, blindness, and flaying.

Russians prayed to Paraskeva Pyatnitsa for protection from the death of livestock, especially cows. The saint was also considered a healer of human ailments, especially the devil‘s obsession, fever, toothache, headache, and other diseases. In honor of Saint Paraskeva, there were special prayers worn around the neck and considered to be a protection against various diseases. Flowers, herbs, and other attachments to the image of Paraskeva-Patnitsa were also considered to be one of the most effective medical remedies and therefore were preserved from year to year as an important healing aid. In case of any illness, peasants boiled them in water and used this decoction to drink for various diseases.

In addition to her religious significance, Paraskeva’s folk image is both protective and fearsome. While traditional icons depict her as an ascetic figure in a red cloak, folk stories paint a wilder picture - showing her as a tall woman with loose hair and large breasts, a blend of both nurturing and punishing forces. In some regions, rituals like vodit' (lead) Pyatnitsu involved leading a woman dressed as the saint around the village, seeking her blessing for the harvest or livestock.

This blending of Christian and pagan elements made Paraskeva an important figure in both religious and rural life. Her feast days, especially October 14 (October 27, New Style), were celebrated with church services and the observance of traditional bans on work, particularly among women. In some regions, Paraskeva was also connected to the "12 Fridays" legend, marking sacred Fridays throughout the year for fasting and reflection. Some authors consider the echo of the Slavic pre-Christian beliefs some authors consider ‘idol’ sculptural images of saints preserved in some places even in the XIX - early XX centuries. The most frequent was the sculpture of Paraskeva Pyatnitsa. In Russia, her wooden sculptures were widespread - ‘wooden painted statue of Friday, sometimes in the form of a woman in oriental garb, and sometimes in the form of a simple woman in a ponyova and lapti’. The statue of Paraskeva ‘was placed in churches in special boxes and people prayed before this idol’.

Ultimately, this is one of the saints who is more like a minor pagan deity - she will punish you if you don't follow her rules, but she also can protect you from illness.

[orthodoxadventure]

The monastic life first emerged as a definite institution in Egypt at the start of the fourth century, and from there it rapidly spread across Christendom. It is no coincidence that monasticism should have developed immediately after Constantine's conversion, at the very time when the persecutions ceased and Christianity became fashionable. The monks with their austerities were martyrs in an age when martyrdom of blood no longer existed; they formed the counterbalance to an established Christendom. Men in Byzantine society were in danger of forgetting that Byzantium was an icon and symbol, not the reality; they ran the risk of identifying the kingdom of God with an earthly kingdom. The monks by their withdrawal from society into the desert fulfilled a prophetic and eschatological ministry in the life of the Church. They reminded Christians that the kingdom of God is not of this world.

Monasticism has taken three chief forms, all of which had appeared in Egypt by the year 350, and all of which are still to be found in the Orthodox Church today. There are first the hermits, men leading the solitary life in huts or caves, and even in tombs, among the branches of trees, or on the tops of pillars. The great model of the eremitic life is the father of monasticism himself, Saint Antony of Egypt (251-356). Secondly there is the community life, where monks dwell together under a common rule and in a regularly constituted monastery. Here the great pioneer was Saint Pachomius of Egypt (286-346), author of a rule later used by Saint Benedict in the west. Basil the Great, whose ascetic writings have exercised a formative influence on eastern monasticism, was a strong advocate of the community life. Giving a social emphasis to monasticism, he urged that religious houses should care for the sick and poor, maintaining hospitals and orphanages, and working directly for the benefit of society at large. But in general eastern monasticism has been far less concerned than western with active work; in Orthodoxy a monk's primary task is the life of prayer, and it is through this that he serves others. It is not so much what a monk does that matters, as what he is. Finally there is a form of the monastic life intermediate between the first two, the semi-eremitic life, a 'middle way' where instead of a single highly organized community there is a loosely knit group of small settlements, each settlement containing perhaps between two and six brethren living together under the guidance of an elder. The great centres of the semi-eremitic life in Egypt were Nitria and Scetis, which by the end of the fourth century had produced many outstanding monks - Ammon the founder of Nitria, Macarius of Egypt and Macarius of Alexandria, Evagrius of Pontus, and Arsenius the Great.

-- Kallistos Ware, The Orthodox Church

[miffy-junot]

Felix Yusupov on his first meeting with Rasputin

This was 1909 and the year in which I met Rasputin for the first time. We were back in St. Petersburg where I was spending Christmas with my parents before returning to England.* For a long time I had been on friendly terms with the G. family,** and more particularly with the youngest daughter, who was a fervent admirer of the starets.*** She was too innocent a girl to understand his ignominious nature, and too guileless to form an unbiased opinion as to his motives. He was, according to her, a man of exceptional spiritual power who had been sent into the world to purify and heal our souls, and to guide our thoughts and actions. This extravagant description left me skeptical, and although at that time I knew nothing definite about Rasputin, something inside me made me suspicious of him. However, Mlle G.'s enthusiasm roused my curiosity and I questioned her in detail about the man she so much admired. She looked upon him as an apostle come straight from Heaven; he had no human weaknesses, no vices; he was an ascetic whose whole life was devoted to prayer. I heard so much about him that I felt I ought to judge him for myself, and I accepted an invitation to meet the starets a few days later at the G.s' house.

The G.s lived on the Winter Canal. When I entered the drawing room, mother and daughter were seated at the tea table, wearing the solemn expression of persons awaiting the arrival of a miraculous icon which was to bring a divine blessing on the house. In a little while the door opened and Rasputin came in with short quick steps. He walked up to me, said "Good evening, my dear boy," and attempted to kiss me. I drew back instinctively. He smiled maliciously and, going up to Mlle G. and then to her mother, he calmly put his arms around them and gave each of them a resounding kiss. From the very first his self-assurance irritated me, and there was something about him which disgusted me. He was of middle height, muscular and thin. His arms were disproportionately long, and just where his untidy crop of hair began to grow there was a great scar, which I found out later was the mark of a wound received during one of his highway robberies in Siberia. He seemed to be about forty, and with his caftan, baggy breeches and great top-boots he looked exactly what he was - a peasant. He had a low, common face framed by a shaggy beard, coarse features and a long nose, with small shifty gray eyes sunken under heavy eyebrows. The strangeness of his manner was disconcerting, and although he affected a free and easy demeanor one felt him to be ill at case and suspicious. He seemed to be constantly watching the person he was talking to. Rasputin remained seated for a few moments, then began to pace up and down the room with his short quick steps, mumbling under his breath. His voice sounded hollow, his pronunciation indistinct. We drank tea in silence as we watched him, Mlle G. with enthusiastic attention, I with great curiosity. Soon he sat down and gave me a searching look. We began to talk. He spoke volubly in the tone of a preacher inspired from above, quoting the Old and New Testaments at random, often distorting their real meaning, which was a trifle confusing. As he talked I studied his features closely. There was something really extraordinary about his peasant face. He was not in the least like a holy man; on the contrary he looked like a lascivious, malicious satyr. I was particularly struck by the revolting expression in his eyes, which were very small, set close together, and so deep-sunk in their sockets that at a distance they were invisible. But even at close quarters it was sometimes difficult to know whether they were open or shut, and the impression one had was that of being pierced with needles rather than of merely being looked at. His glance was both piercing and sullen; his sweet and insipid smile was almost as revolting as the expression of his eyes. There was something base in his unctuous countenance; something wicked, crafty and sensual. Mlle G. and her mother never took their eyes off him, and seemed to drink in every word he spoke. After a little while Rasputin rose, and giving me a soft, hypocritical glance pointed to Mlle G. and said: "What a faithful friend you have in her! You should listen to her, she will be your spiritual spouse. Yes, she has spoken very well of you, and I too now see that both of you are good and well suited to each other. As for you, my dear boy, you will go far, very far." With these words he left the room. When I went away, my mind was filled with the strange impression he had made on me. A few days later I met Mlle G. again; she told me that Rasputin liked me very much and wanted to see me again. Shortly after, I left for England where a very different life awaited me.

*at the time, Felix Yusupov was attending Oxford University in England.

**Yusupov exclusively refers to this family using the letter "G", presumably out of discretion for a family who were not public figures.

***a 'starets' is a type of religious leader in Russian Orthodox Christianity. Rasputin went under this title.

source: Lost Splendour by Felix Yusupov, chapter 15

[wanderingwilsons]

Okay. Buckle up, y'all. This is a long post filled with amazingness.

First of all, I can't believe you can just drive your car here and not pay some sort of National Park fee or something for the scenic drive alone. It is GORGEOUS. You ride along winding roads through the forest filled with beautiful waterfalls. A good bit of the drive is just the Oirase River alongside you until you see the lake water.

The sky was bright and the weather was perfect. We rolled the windows down and tried to keep our eyes on the road (and not run over exploring pedestrians along the 102).

But before we get to the beautiful sites, I thought I would entertain you with our konbini (convenient store) car snacks that we grabbed before hitting the road that morning.

Before we moved here, we had heard about the konbinis around Japan. Namely 7 Eleven and their selection of snacks and food. Unlike America, there aren't any gas pumps related to these convenient stores even if they are along almost every road you travel on.

The three most popular ones are 7 Eleven, Lawson and Family Mart.

At each konbini you can find a selection of baked goods, ramen, soups, meals, fruit, fried chicken, buns and coffee. It's A LOT. There are so many options I never truly know what I want to choose, but on this particular day I decided to go for the pizza bun (YES. A pizza bun. #noregrets), a matcha donut and an egg salad sandwich. I only opted for the egg salad because Trevor snagged the last one with teriyaki chicken. Y'all. It's wild. And delicious.

Alright. Enough about the food. Back to the beauty.

This charming National Park held beautiful trails, shops, restaurants and it was only 500 yen (practically $3 USD) to park for the day.

We took a trail toward the lake called "The Path of Good Fortune." Shrines lined the path toward the expansive lake. Behind one of the shrines, was a huge hole in the rock wall. In centuries past, ascetic monks would seclude themselves inside of them.

Upon approaching the lake, you can't help but be in awe of its almost crystal blue waters. Expanding 28.5 miles in diameter, the Towada Lake gets its nickname the "Mysterious Lake" as it doesn't freeze in the winter.

Read more about the history of Lake Towada and its spiritual places here.

You can walk along the shore of the lake and find yourself at the iconic site of the Lake Towada Maiden statue. The purpose of this symbolic sculpture built in 1953 by the late sculptor and literary figure, Takamura Kotaro, was to celebrate the 15th anniversary of the National Park.

According to one source, the sculpture also represents "three important figures in the history of Towada: Omachi Keigetsu, a famous poet who wrote of Lake Towada’s beauty at a time when the region was barely known; Takeda Chiyosaburo, then-governor of Aomori Prefecture; and Ogasawara Koichi, then-mayor of Towada. Takamura spent a year working on the 2.1-meter-tall bronze maidens, for which it is said his deceased wife, Chieko, was the model."

We jumped back on the trails and found the path to the Towada Shrine. The torii gate at the beginning of the path reveals a winding path lined with cedar trees and beauty.

The walk was peaceful and beautiful. Along the path were fallen leaves signaling the fall, but the greenery was still just as vibrant as summer.

It's impossible not to be in awe of its beauty. The amount of work and detail that goes into these landscapes and its surroundings doesn't go unappreciated by me.

Before reaching the shrine, you are greeted by a ceremony hand washing table with a dragon. To the right you will see steep rock steps that take you to the shrine and it was all I could do but to stand in awe of its beauty.

In the 9th century, this Shinto Shrine was built in honor of the Japanese folk-hero Yamato Takeru and is known as the home for the water spirit (source).

While we didn't participate in the spiritual practices, we were still able to walk around and admire its beauty and architecture.

And, of course, I got a goshuin to add to my collection.

We headed back down the other side of the hill to head back to our car. At this point, we were ready to grab some lunch but before heading out, we walked in a souvenir shop and grabbed a couple apple tarts.

There was SO MUCH more we could have explored. Trevor and I have decided we are going to spend a day walking alongside the Oirase River and Gorge to see all the beautiful waterfalls. There were a handful of beautiful hotels to stay in on the way up to the lake that we took note of, too.

We didn't eat at the park. Instead we drove back toward the Oirase Brewery about 45 minutes away which held its own experiences. Our day wasn't over...

But I think I will write about that another day.

Til next time wanderers, xoxo

[orthodoxydaily]

Icon, Saints&Reading: Monday, August 5, 2024

july _august 5

ICON: POCHAEV OF THE MOTHER OF GOD

The miraculous Pochaev (Ukr. Pochaiv) Icon of the Mother of God is one of the most renowned relics in the Christian world. It holds a special place of veneration in Ukraine, Belarus, Russia, as well as in Eastern Poland, Slovakia, Bosnia, Serbia, and Bulgaria.

This sacred icon is commemorated on 5 August (23 July Old Style), 24 April (11 April Old Style), 21 September (8 September Old Style), and on the Friday of Holy Week.

For over four centuries, the Pochaev Icon of the Blessed Virgin Mary has been enshrined at the Holy Dormition Pochaev Lavra, situated in the western region of modern Ukraine. Pochaev is a small town in the Ternopol region, located 22 kilometres southeast of Kremenets and 67 kilometres north of Ternopol.

Monastic life on Pochaev Mountain traces its roots back to the 13th and 14th centuries. At that time, these lands were part of the principality of Galicia-Volhynia, one of the appanage principalities of ancient Rus’.

While historical records first mention the Monastery in 1527, monastic activities on Pochaev Mountain began around 1240, according to some sources, or 1340, according to others.

According to tradition, monks from the Kiev-Pechersk Lavra, fleeing the Mongol-Tatar invasion led by Khan Batyi between 1237-1240, sought refuge in the Volyn lands. They settled in the rocky caves of an uninhabited hill covered in impenetrable forests, which would later become known as Pochaev Mountain.

Another version suggests that an hermitage was founded on Pochaev Mountain by the Athonite monk Methodius in 1228, predating the Tatar invasion.

One day, an extraordinary event occurred atop Pochaev Mountain. The Most Holy Theotokos Herself appeared to one of the two monks who were leading an ascetic life in the caves. She stood on a rock, enveloped in a pillar of flame, reminiscent of the Old Testament burning bush. Overwhelmed by this divine sight, the hermit called his companion to witness this miraculous event.

A local resident named Ivan Bosoy (Barefooted), who was tending to his sheep nearby, also witnessed this divine apparition. He saw the Most Holy Mother of God in a pillar of fire on a rock, alongside a monk in prayer. The shepherd hurried to the monks and inquired about the vision. They explained that the Mother of God had appeared at this sacred spot, and where Her right foot had touched, a spring of water had miraculously welled up.

This holy spring, stemming from the pure feet of the Holy Mother of God, flowed ceaselessly, never running dry regardless of how much water was drawn from it. In time, the Church of the Assumption was constructed at this hallowed site, giving birth to a thriving monastic community.

The miracle-working Pochaev Icon of the Mother of God made its appearance in Pochaev Monastery during the mid-16th century. This sacred icon was gifted to Anna Hojska, a local landowner, by the Greek Metropolitan Neophytos. Metropolitan Neophytos, who later became the Patriarch of Constantinople, was passing through the Volyn lands at the time. While there is indirect evidence suggesting the Metropolitan had Slavic origins, possibly Serbian or Bulgarian, his precise lineage remains uncertain.

Anna Tikhonovna Erofeyeva Hojska hailed from the esteemed Russian noble family of Kozinski. Metropolitan Neophytos, during his journey to Moscow to seek material assistance from the Russian sovereign (or on his return journey, according to some sources), paused at Anna's estate near Pochaev. In gratitude for her hospitality, he bestowed upon the devout widow a small image of the Mother of God, also known as "Eleusa" or "Tenderness" (from the Greek "Ελεούσα," meaning merciful or gracious).

For a period, this sacred relic remained within Anna's house chapel. During this time, those who prayed before the icon began to notice an extraordinary radiance emanating from it. In 1597, a miraculous event occurred: Anna's brother, Philip Kozinski, who had been blind (or, according to other sources, lame), was miraculously healed after praying before the icon. Overwhelmed by the sanctity of this image, Anna felt it improper to retain it solely for herself and decided to entrust it to the monks of the Pochaev Monastery.

It's noteworthy that this miracle transpired a year following the Brest Church Union of 1596. This union was an unsuccessful attempt to reconcile the Western and Eastern branches of Christianity, with grave consequences. The Pochaev Monastery's brethren firmly adhered to Orthodoxy and did not accept the Union...Continue reading St Elizabeth Convent

PROPHETESS HANNAH, MOTHER OF THE PROPHET SAMUEL.

The Holy Prophetess Hannah dwelt in marriage with Elkanah, but she was childless. Elkanah took to himself another wife, Phennena, who bore him children. Hannah grieved strongly over her misfortune, and every day she prayed for an end to her barrenness, and vowed to dedicate her child to God.

Once, as she prayed fervently in the Temple, the priest Heli thought that she was drunk, and he began to reproach her. But the saint poured out her grief, and after she received a blessing, she returned home. After this Hannah conceived and gave birth to a son, whom she named Samuel (which means “Asked from God”).

When the child reached the age of boyhood, the mother herself presented him to the priest Heli, and Samuel remained with him to serve before the Tabernacle (1 Kings/1 Samuel 2: 1-21).

1 CORINTHIANS 5:9-6:11

9 I wrote to you in my epistle not to keep company with sexually immoral people. 10 Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. 11 But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner-not even to eat with such a person. 12 For what have I to do with judging those also who are outside? Do you not judge those who are inside? 13 But those who are outside God judges. Therefore "put away from yourselves the evil person."

1 Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? 2 Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? 3 Do you not know that we shall judge angels? How much more, things that pertain to this life? 4 If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? 5 I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? 6 But brother goes to law against brother, and that before unbelievers! 7 Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? 8 No, you yourselves do wrong and cheat, and you do these things to your brethren! 9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, 10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. 11 And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.

MATTHEW 13:54-58

54 When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works? 55 Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? 56 And His sisters, are they not all with us? Where then did this Man get all these things? 57 So they were offended at Him. But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." 58 Now He did not do many mighty works there because of their unbelief.

[ancestorsalive]

14 October is Petkovden. It is dedicated to Sveta (St) Petka, a fascinating and much loved Bulgarian saint. She is also equated with St Paraskeva (whose name means Friday in Greek), an 11th century ascetic who spent many years living as a hermit in the Palestinian deserts.

Sveta Petka reflects both Christian and ancient pagan elements. She stands at the crossroads between autumn and winter and embodies some qualities of an ancient goddess of the underworld.

She is the patron saint of women’s spinning and weaving, though such work was traditionally taboo on Petkovden. It was believed that St Petka would appear as a snake to those who violated the taboo.

She is associated with wolves. In some areas Petkovden marks the start of the 12 “Wolf Days,” when rituals and taboos are observed to protect against wolves. In the Troyan region Sveta Petka may take the guise of a wolf – an echo perhaps of the ancient cult of the wolf as a sacred animal.

Petkovden is the name day of my beautiful Bulgarian mum, Paraskeva, and her brother, my uncle Petko, both, alas, now gone from this world.

Image: Icon of Sveta Petka Bulgarska from the church of the same name in Rupite, Bulgaria

Source: Wikimedia Commons

[hieromonkcharbel]

Philokalia Ministries is the fruit of 30 years spent at the feet of the Fathers of the Church. It exists to re-form hearts and minds according to the mold of the Desert Fathers through the ascetic life, the example of the early Saints, the way of stillness, prayer, and purity of heart, the practice of the Jesus Prayer, and spiritual reading. Those who are involved in Philokalia Ministries - the podcasts, videos, social media posts, spiritual direction and online groups - are exposed to writings that make up the ancient, shared spiritual heritage of East and West. Philokalia Ministries is offered to all, free of charge. However, there are real and immediate needs associated with it. You can support Philokalia Ministries with one-time, or recurring monthly donations, which are most appreciated. Your support truly makes this ministry possible. May Almighty God, who created you and fashioned you in His own Divine Image, restore you through His grace and make of you a true icon of our Lord and Savior Jesus Christ.

philokaliaministries.org

[panfritoo]

Ozempic Bitches

In the 90's fashion magazines were the authoritative voice behind fashion and beauty trends, but behind the aspirational glossy spreads there lies a less glamorous ascetic lifestyle. Coke, Cigarettes, and coffee were the ultimate diet of the decade. This nihilistic breakfast, with stimulants at the top of the food pyramid, kept Manhattan energized and in shape.

During the 90s heroin had increasingly become more accessible and the fashion industry was controversially involved in glamorizing drug use by praising models with the gaunt, hollow- cheeked appearance associated with drug addiction. Iconic models like Kate Moss and Jaime King epitomized this era of "heroin chic.” Emaciated features, pale skin, and boyish lean bodies became the ideal standard of beauty in the fashion industry promoting toxic beauty expectations and trivializing drug addiction. Although these beauty norms were prominent in the modelling world, they had trickle-down effects on generations to come as pictures from that era continued to circulate through the internet decades after. I should quote the infamous Kate Moss line which traumatized a generation of girls with eating disorders: “Nothing tastes as good as skinny feels”. The first time I hopped on a scale was at the age of 9 at the dietitian's office. I was raised by my grandmother whose tragic wartime experiences gave her the habit of overfeeding me 'for when the bad times come'. This made me a chubby kid, and painfully self-aware of my body from a young age. Since then, I have taken part in every form of diet, exercise and method of losing weight. I remember searching for the word 'thinspo' on Tumblr before going to bed. The vast array of images of thigh gaps and slender girls in Brandy Melville's 'one size' clothing soothed my hunger and encouraged restricting eating behavior. To this day I cannot erase the knowledge I gained about calories, every time I sit down to eat, I see numbers, not food.

In 2015, there was a significant change in the ideal body type. It all started with Kim Kardashian's iconic 2015 Paper magazine cover, which featured her naked resting a champagne glass on her ass. This sparked what is now known as the Kardashian effect, which brought black-body types and extreme hourglass shapes into the spotlight. As a result, social media went crazy about slim-thick aesthetics, full breasts, and booties. It's worth noting that Brazilian Butt Lift surgeries (BBLs) rose in popularity to unprecedented levels in 2015. That is not to say that although this trend celebrated women's curves it was healthy. Like any other trend, it sets high expectations for women on how to look and many young women felt the need to go through cosmetic procedures to fit the beauty standards.

Fast forward to 2022, the New York Post made headlines with its controversial article "Bye Bye Booty: Heroin Chic is Back" commenting on how celebrities and YK2 fashion are bringing back skinny silhouettes. The article created an outcry on Twitter for wrongly treating female bodies as trends perpetuating body-image issues for each generation of women.

Most of social media platforms have banned the search 'thinspo', but similar trends on TikTok such as ‘fitspo’, ‘what I eat in a day’, and ‘girl dinner’ continue to promote toxic diet culture. Additionally, the reemergence of "Tumblr girls" and "indie sleaze" aesthetic idolizes pre- adolescent bodies and messy makeup of the heroin chic era. Even members of the Kardashian klan seem to have embarked on a simultaneous weight loss journey and there are speculations of them removing their implants even if they deny having gotten any procedures in the first place. For instance, before the 2023 Met Gala, Kim Kardashian openly spoke on the red carpet about all the dietary decisions she had to undergo to lose 16 pounds in three weeks to fit into the famous Marlin Monroe's 'Happy Birthday dress'. Or this year's Schiaparelli show, Kylie Jenner stunned in a V-neck dress that accentuated her trimmed-down silhouette.

Besides the tabloid commentary, there is something critical to be examined about the changes in the Kardashian body. Scott Disick famously said in a KUWTK episode that if the Kardashians lose their butts, they lose their money, signifying the relevance of their looks to their brand identity. Changes in the appearance of the Kardashians have societal repercussions on what we choose as the feminine ideal body type.

But the Kardashians are not the only ones shrinking, the cause for many of the celebrity weight loss transformations is due to Ozempic. In a short period of time, this medication has become a buzzword on social media and probably the elixir Hollywood has been longing for. Ozempic is a drug used to treat type-2 diabetes, but it also is a miracle drug for weight loss due to its appetite-suppressant effects. I was prescribed Ozempic in 2021 before its massive commercialization, its effects were extreme appetite reduction, I could go 7 hours or more without experiencing hunger and become instantly full after one bite. Although this might seem like a relief to some people, the fact is that I missed being hungry. So much of our culture revolves around eating and I missed being able to enjoy food. Nevertheless, Ozempic is a hot and heavy drug in places like Los Angeles, and many people are getting it prescribed off-label or in the black market for vanity purposes. Public figures such as Oprah Winfrey and Elon Musk have been open about their usage of

Ozempic or Wegovy, an alternative brand. After years of recognizing that larger bodies are also beautiful, this drug offers the miracle of easily losing weight and ignoring what is so difficult to accept.

The effects of this trend on skinnier bodies is already having negative effects. Tom Quinn, Director of External Affairs at Beat Eating Disorders organizations stated in an article “Between April 2021 and March 2022, Beat provided 3 times the amount of support sessions in comparison to pre- pandemic levels”. And in 2023 the UK saw a 50% increase in the number of young women going to the hospital for eating disorders.

The treatment of bodies as trends is a concerning aspect of society. There seems to be a pendulum effect in which standards of beauty and desirability constantly shift, often swinging from one extreme to another. This phenomenon leads to the rejection of previous ideals and the adoption of new ones, perpetuating a cycle of unrealistic and ever-changing expectations leaving women feeling pressured to conform to the latest standards. We are at a point where women are no longer buying these fads. We have continuously seen female bodies being categorized as either 'celebrated' or 'shamed' by arbitrary canons. Photoshopped curves and Face App faces will continue to roam on our feeds, but social media has also helped with the democratization of media representation, bringing into the spotlight different kinds of bodies. It is important that we take responsibility for the kind of content we consume and support brands, models and influencers making a difference by actually keeping it real.

[the1975attheirverybest]

hi, some notes for certain people on this app;

1) not everything needs discourse.

2) Sometimes, a reblog/post is just fun. It's never that serious.

3) seeing people being forced to live in a capitalist society and then getting pissed when they actually follow those societal rules is weird as fuck.

4) you're not an activist just for being a good person or posting a few things, it is an actual job.

(halla knows who this is but no one else gets the privilege sorry.)

HAHA I LOVE YOUUUU 🤍🤍yeah I do know who this is you’re an icon.

And EXACTLY RIGHT!!! This kind of “discourse" feels like the wrong idea of consistency. Like you want me to be consistent in the way that a cartoon character wears the same clothes every episode.

Annndddd being anti capitalist doesn’t mean never buying things and living an ascetic life! It just means everyone deserves to be compensated fairly for their labor and having equal opportunity to buy whatever you want. Like you said, we can hate capitalism all we want but we still gotta function within its rules unfortunately. Just cuz I think we all deserve human rights doesn’t mean I’ll have to live in box in the woods and refuse to shower or whatever.

For the love of god yall don’t know me (not this specific anon cuz like we’re friends ). I am going through some life altering shit right now. Shit that I don’t talk about online. But it’s the kind of thing that sends you to fuckin therapy for decades. It’s a miracle I’m even getting up in the morning ngl. If I choose to deal with it by reblogging hot pictures ot Gabbriette or by buying her lip kit then SO WHAT?! Every day that I don’t off myself is a fuckin win. Let people enjoy things.

You are allowed to have convictions and be a normal person. As I have said 19000 times before including when yall tried to shit on Gabbriette for the Alexander Wang thing, being social media warriors and putting systemic problems on the shoulders of just some girl is why nobody likes leftists. They can’t talk like normal human beings. STOP THAT SHIT RIGHT THE FUCK NOW.

[myfavouritemovies9]

“This is Berk”

In today’s blog, I'm going to be talking about the first animated movie to make my list. One of fantasy, adventure, action and Dragons. Yes, that movie is How to Train Your Dragon, one of my favourite animated movies and even trilogies that I've ever seen. Although this is starting to repeat itself in my blogs, the music in movies or cinematic pieces can change a movie from good to great just like that. John Powell did nothing short of an excellent job with the music in this movie. His choice of tone and instrument helps to convey the ever-changing emotion in these movies, again an iconic playlist in movies today.

Although music plays a greatly important role, it's not the only thing that makes this a great movie, The cinematography and scenery are another reason for my love for these movies. Something better about this trilogy rather than other movies is the element of flying. That element alone makes for some of the greatest and most ascetic scenes in animated movies as a whole. The beauty of this film is something that brings me back to it and is what keeps it up on the list.

However, the element of flying helps in more than just the cinematography, it helps in the action as well. With dragons comes crazy cool action, we see many perfectly choreographed dragon fights over the trilogy, which is only possible due to the aspect of animation.

Even so, there is one more reason for the fact that this trilogy makes my top ten. One greater than the element of action music or anything else mentioned. It's the fact that anyone can picture themselves training their dragon. It builds off the element of fantasy, where anyone can place themselves in that story or imagine a world where it is true. This was the feeling I had watching it for the first time, and the feeling that for me makes a movie a great movie.