#VERSE. Outer God of Knowledge

[eyehunger]

"y' look an awful lot like my bodymate," @moonrepeat observes, unprompted. "lot more eyes, mind you, but the squiggly bits got me thinkin'. all you critters come from the same source?"

AND THOSE EYES OBSERVED THE OTHER, THROUGH THE OTHER. At them, and at what nestles betwixt the crevices of metal and wire-- - familiar, but there was very little that wasn't to the God // EVEN AMONGST THE GRAND EXPANSES OF THE UNIVERSE. “&– - My source, both time and location, far precedes its existence as its current state. But.... a similarity may be found.” Obscurity, intentional // POTENTIAL TO BE WHET. Curiosity was both its greatest tool and a direct link of existence, something it harbored and shepherd closer into the own clutches.

UNPROMPTED ASKS ARE ALWAYS ACCEPTED

[tidesfate]

“&– - Crossing the water, lead them to die. Deep in the water. We press for the water, press for the river, press for the rain.” // @ferociium liked for a lyrical starter

[eyehunger]

“&– - Many names and titles have been used in reference to me. The Knower of All, The Key of the Beginning and End, Lord of Fate.....” A humming noise fills the vacant air, a pause of CHOICE RATHER THAN NECESSITY. “&– - If a singular of preference, Hermaeus Mora is of a common choice. Not an absolute, but no less accepted. I know of you and those whose strings knot with yours, Mosura. They are... of great interest to me.”

@eyehunger

"An observer. What do they call you? Here I am known as Mosura."

[luminique]

i woukd have some thoughts id like to share w the class… i remember seeing a video on guardian bells once; i’m not too well-versed in biker culture but they’re bells bikers/motorcycle riders put on their bikes as good luck charms/protection from accidents or mech failures. i havent actually touched zzz in a while, so i don’t know if the SoC have them in their designs or mention them in dialogues but i like to think they do have these bells somewhere on their own vehicles or have knowledge of them at least!

imagine lighter receiving one from his s/o / love interest / crush… maybe it was made just for him or maybe they gave/made the entire crew their own bells, but a certain someone takes extra care of his and makes sure to keep it in his sight when driving….. many brainworms… safe to say this man is making me a little insane…(● ˃̶͈̀ロ˂̶͈́)੭ꠥ⁾⁾

hope im not being too much of a bother by dumping too many Thoughts™️ and that ur generally doin good in life/staying in good health!（＾∇＾）i rly like ur works and i always look forward to whenever i see u post something regardless of what it is… <3

OH MY GOD !! THIS FACT IS SO INSANE i went and watched some videos about it and it is so cute to think that.

maybe you aren't that good riding bikes or just not much of rider yourself, so instead, you gave all of the sons of calydon their own bells. they could hear it jingle in your hands as you rushed over to them. they had the signature boar design on them and then little engravings of their name on it so that it was extra special. supposedly, when a biker bell is gifted, it enhances its power of keeping the rider safe.

all of them appreciated the lovely gesture but lighter specifically, he didn't know where to properly place it. most of the time, you hang them on the bottom of the bike. that's no good, he wanted to see this gift, a reminder that you got it for him specifically.

but as the legend goes, it is to ward off little gremlins.... wait were there even gremlins in the outer ring? maybe bangboos might cause havoc on the bike but they wouldn't do that, right? well he didn't want it to not work, so he begrudgingly installs it pretty low on his bike.

every time he rides, he can hear the soft jingling of it from the wind. it does get drowned out by the loud engines but just the knowledge that it's there, the knowledge that you want him to drive safely, he can't help but smile whenever he hears it.

[spicytattoo]

Bible Camp Confessions

Request: @deenayw

This one-shot has religious undertones, which I have very little knowledge of. I tried my best to keep it vague and respectful :)

Synopsis: Y/N is the daughter of a deeply religious single mother who believes summer Bible Camp will ''Cleanse the distractions'' from her daughter's increasingly confusing thoughts. She keeps a sketchbook hidden at the bottom of her suitcase - filled with girls in soft halos, women in armour, saints with smudged eyeliner. But maybe her mother's plan was doomed to backfire.

The campfire crackled in the clearing, throwing little sparks into the darkening Wiskayok sky. Girls sat cross-legged in a loose semicircle, singing off-key verses of Our God Is An Awesome God, with the kind of enthusiasm born more of boredom than belief.

Y/N sat on the outer edge, sketchbook balanced on her knees, drawing in the shadows.

''Is that me?'' a voice asked softly beside her.

Y/N startled, nearly smudging her pencil.

Laura Lee was sitting close - closer than any of the other girls dared to get. Her knees brushed Y/N's. Her smile was gentle, eyes shining with curiosity.

Y/N quickly tried to close the book.

''No,'' She said, too fast. ''I mean - yeah. But not in a weird way.''

Laura Lee laughed, and it wasn't cruel. ''Can I see?''

Y/N hesitated, then slowly opened the page again.

It was Laura Lee, wrapped in a robe of light, cradling a dove. Wings bursting from her shoulders. Her eyes were closed. She looked... at peace.

''I don't look like that,'' Laura Lee whispered, but her cheeks were flushed pink.

''You do to me.'' Y/N whispered back.

There was a long pause. The fire popped. The singing turned to murmurs as the camp director called curfew.

''I sneak out sometimes,'' Laura Lee stated suddenly, barely audible. ''After lights out. I go down to the lake. It feels closer to Him there.''

Y/N looked at her. ''Can I come with you?''

Laura Lee nodded once, then stood.

They sat on the wooden dock, bare feet skimming the water. Fireflies blinked in the brush. The lake was black glass.

''I always thought faith meant being certain,'' Y/N whispered. ''But I'm not. I never am.''

Laura Lee turned to her. ''Maybe doubt is part of it.''

Y/N looked down. ''What if the thing I want is wrong?''

Silence.

Then Laura Lee asked quietly, with a hint of nervous hope in her voice, ''Do you want me?''

Y/N didn't speak. Just nodded, heart pounding.

Laura Lee reached out, hesitantly. Her fingers brushed Y/N's cheek.

It was slow, like a prayer.

When they kissed, it wasn't fireworks or music. Just two trembling girls in the warm night air, both half-scared and half-burning.

It tasted like cherry lip balm and nerves. Laura Lee pulled back first, breathless, her forehead resting against Y/N's.

''I've never...'' She stated.

''Me neither.'' Y/N replied, smiling shyly.

They sat there a while, hand in hand, like nothing else existed. And maybe for a moment, it didn't.

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

Thank you for the request! This was my first time writing for Laura Lee so I hope it was ok! Any notes are appreciated :)

[eyeoftheheart]

Young Girl Reading the Quran by Osman Hamdi Bey

According to the Sufi tradition, there are three essential books through which the seeker comes to know the Divine: the Book of the Universe, the Book of the Soul, and the Book of Revelation. Each of these books offers a unique mode of divine communication, and only when they are read together can one begin to perceive the full meaning of divine revelation.

The Book of the Universe is the outer scripture—the vast, living text of creation itself. Every star, every tree, every drop of water, and every breath of wind speaks of the One. Nature is not a mute backdrop, but a sacred manuscript, constantly unfolding the signs (ayat) of God for those who have eyes to see and hearts to understand.

The Book of the Soul is the inner scripture—our own being, heart, and consciousness. The soul is both mirror and mystery, reflecting the divine light while concealing its deepest essence. To read this book is to undertake the inner journey, the path of self-knowledge, which is ultimately the path to knowledge of God. As the Sufi aphorism goes, “He who knows himself, knows his Lord.”

The Book of Revelation is the received scripture—the holy texts passed down through the prophets. It is the luminous guidance given in human language, calling us to remember, to awaken, to return. It is the divine speech made manifest in history.

To read any one of these books in isolation is to grasp only a fragment of the truth. The Book of Revelation without the living world becomes abstract; the Book of the Universe without the soul becomes meaningless; the Book of the Soul without revelation risks delusion. But together, they form a sacred trinity of knowledge—external, internal, and transcendent. Together, they unveil the wholeness of the divine message and invite the seeker into a unified vision of Reality.

Seeds of Contemplation:

“There are in fact three grand revelations: the cosmos, the human state, and religions — all three of which Islam sees as "books." There is, first of all, the cosmic book to be read and deciphered. Then there is the inner book of the soul, which we carry within ourselves. And finally, there are the sacred scriptures which have been sent by God through His Mercy to guide humanity throughout the ages and which are the foundations of various religions and keys for reading the other two books, that of the cosmos and that of the soul.”

~ Seyyed Hossein Nasr, The Heart of Islam

“To the eye of the seer every leaf of the tree is a page of the holy book that contains divine revelation, and he is inspired every moment of his life by constantly reading and understanding the holy script of nature.”

~ Hazrat Inayat Khan, Vol. 1, The Way of Illumination

“Just as the Quran and other scriptures are collections of God's "signs" or "verses" (ayat), so also the whole universe is a vast collection of God's signs and verses. In effect, God creates the universe by revealing three books - the universe, the human self, and scripture. In each, He reveals His signs and writes out His words.”

~ William C. Chittick, On the Cosmology of Dhikr

“Your sickness is from you, but you do not perceive it, and your remedy is within you, but you do not sense it. You presume you are a small entity, but within you is enfolded the entire Universe. You are indeed the evident book, by whose alphabet the hidden becomes manifest. Therefore you have no need to look beyond yourself. What you seek is within you, if only you reflect.”

~ Imam Ali

[eyehunger]

LESS A KNOCK UPON A DOOR, MORE HINGES RIPPED AND OPENED FREELY. Though it had been aware of the encircling of presence-- - little escaped the all watcher, especially not when intentions dripped with the INTENT TO GAIN ATTENTION. And did it gain; intwined with far more than the pleadings of a mortals want for the fleeting opportunity of return should a decision of promising show. Thick, fragrant // A DIVINE PULL. Fascinating in its own; enough it begun to unravel the barrier between its realm and the next. Slowly weaving its growing clutch upon that which stretched out to the void, stretched out to meet its grasp and gaze and whole.

THERE WAS NO ALLOTTING FOR A SLOW PEEL INTO THE PLANE. It had begun to slip through the cracks, but the other PULLED UPON THE WISPS OF SELF. Awakened, dazed; yes, not inaccurate. Restless always, but that which not its own waters chewed at the manifestation like a thousand tiny mouths-- - preparation and intent only mitigated this in slight. THIS REALM NEVER WELCOMED IT READILY // AND OTHERS ENERGY ONLY PAIRED IN TWINE. Oppressive welcoming. Multitude, more than just the mere factor of the nature of area difference and the individual before combined. The latter compounded upon that // NOT SINGULAR. In this, there was similarity. In this, there was opposite.

VIRULENT EMERALD POOLED FROM THE CENTER OF THE BOOK, GOLDEN CENTER PEERING UNSHIFTING. But crimson did not allow it to suffuse as it would typically // TO CONSUME ALL ELSE, DENIED. A vibrant epicenter without a spread-- - flickers and veins occasionally escaping to meld then fade. But its magic could not be hushed-- - essence of self, as true as sphere and that which it hoarded. Flickers, weaving, intermingling // TASTING, TESTING. “&– - False pleasantries are not necessary with me... this was not a call with error, nor question of if it was I you sought, Saint.” Statement that with the slightest deviation could speak of irritation // BUT NONE EXISTED. Interest. Curiosity.

CONTACT, A RARE COMMODITY FEW DARED TO EVEN VENTURE THOUGHT WITH THE ENTITY. The most baser of touch could rend a lesser mind lashed, gashes upon the psyche without the faintest will of the Old Antecedent. BUT IT DID NOT DEAL WITH SUCH. Heat against the chill of the abyss, no mild state in the middle. CURIOSITY BUILT 'PON CURIOSITY. Subtle tilt of central optic within rigid lens, couple of the shifting many fixated while others still scanned the all. “&– - And impatience an unbefitting guest here and now. Quell it, and speak.”

BUT AN AIR OF HYPOCRISY DID EXIST, FOR IMPATIENCE IN THE SHAPE OF HUNGER WAS WRIT UPON IT. Trade offering, and knowing it was not a HOLLOW ONE. That which it could use, indulge in, lap-- - predatory both. A tentacle followed the pulse of what lay under the skin. It was not a caress in equal measure // IT WAS ALL THE SAME. Hunting. Wanting. This was a game of want, and receive-- - moves awaiting, words to draw from the center of throat and the core of call. “&– - My attention has already been gained, far before this precipice of initial meeting.... you have been aware of it. The lure can be discarded for what it is you wish to present.”

⋆⁺₊⋆  𖤓  ⋆⁺₊⋆   .ᐟ        ⸻    「   (   ♡   𝖋𝖗𝖔𝖒   𝖙𝖍𝖎𝖘   ,        @eyehunger   .   )   」

Saint   stood   carving   intricate   symbols   into   the   basement   levels   of   his   sanctuary,   where   reality   shifted   like   the   pages   of   a   book—flipping,   tearing,   and   reforming   in   intervals   only   he   could   sense.   He   waded   through   the   distortion   as   naturally   as   a   serpent   through   the   deep,   his   movements   slow   and   deliberate,   the   weight   of   divinity   pressing   into   every   step.

The   air   was   thick   with   him—spiced   heat   and   sacred   decadence,   cinnamon   laced   with   the   deep   floral   whisper   of   rose,   undercut   by   the   resinous   bite   of   myrrh.   It   clung   to   the   space   like   an   invocation,   rich   and   intoxicating,   a   force   all   its   own.   He   was   the   Saint   of   old—the   chaotic   goddess,   the   queen   wrapped   in   old-world   elegance,   copper   skin   gleaming   with   a   luster   that   defied   mere   mortality.   His   hair,   thick   and   coiled,   framed   the   sharp   perfection   of   his   features,   every   line   sculpted   with   the   grace   of   something   both   worshipped   and   feared.

But   beneath   the   warm   radiance   of   his   skin,   something   else   stirred.

At   times,   a   pulse   of   red   bioluminescence   flickered,   dim   but   insistent,   a   malevolent   glow   seeping   through   the   hollows   of   his   temples   like   embers   beneath   the   surface.   And   for   the   briefest   of   moments,   his   skin   rippled—not   flesh,   but   something   other,   something   ancient.   The   faintest   hint   of   viper-like   scales   flashed   before   smoothing   once   more,   buried   beneath   the   illusion   of   his   mortal   form.   The   change   was   subtle,   intentional—a   secret   kept   just   beneath   the   surface,   hidden   in   plain   sight.

His   grimoire   floated   nearby,   bleeding   spirals   of   red-lined   black   chaos,   its   pages   fluttering   in   silent   anticipation.   Lifting   a   hand,   he   summoned   a   black   singed   book,   guiding   it   to   drift   into   the   circle.   He   moved   with   the   slow,   deliberate   grace   of   something   that   knew   it   was   being   watched—every   motion   precise,   each   gesture   a   whisper   of   seduction   and   power.

Once   opened,   the   pull   came—an   unseen   force   grasping   at   him,   weak   at   first,   like   the   hesitant   tug   of   a   child   at   its   mother’s   skirts.   But   Saint   did   not   need   to   step   through.   Oh   no.   Let   it   cross   as   much   as   he   allowed.

From   the   pages,   an   eye   unfurled,   wet   and   glistening,   blooming   like   a   terrible   flower.   It   blinked.   Once.   Twice.   As   if   dazed   in   its   awakening.   The   moment   it   turned   its   gaze   upon   him—piercing,   searching—Saint   parted   the   energies   of   his   circle   to   meet   it.

❝   Hermaeus   Mora,   I   take   it ?   ❞   His   voice   was   rich,   warm—a   purr   wrapped   in   silk   and   smoke,   the   lazy   roll   of   his   accent   curling   around   the   words   like   a   slow-moving   current.   A   completely   unnecessary   inquiry,   given   that   he   knew   full   well   what   he   was   doing,   but   power   was   meant   to   be   performed.

His   lips   curled,   full   and   red,   gleaming   with   the   faintest   sheen—an   invitation   as   much   as   an   omen.   He   stepped   forward,   slow,   precise,   his   presence   thick   and   heavy   as   the   heat   before   a   summer   storm.   His   fingers,   long   and   stained   in   red,   slid   beneath   the   writhing   mass,   curling   between   the   slick   tentacles   of   the   eye   like   they   belonged   there.

❝   Y’eva   so   kind   for   comin’   ta   me.   ❞   His   nails,   orange-tipped   and   sharp,   ghosted   over   the   smooth,   pulsing   surface,   coaxing,   teasing.    ❝   ’M   impatient   by   nature.   ❞       The   flicker   beneath   his   skin   pulsed   again,   a   slow,   deliberate   rhythm—a   heartbeat   that   did   not   belong   to   the   goddess   he   had   once   been.   It   was   a   whisper   of   something   monstrous,   something   eldritch   and   waiting.   The   warmth   of   his   copper   skin   masked   it   well,   the   illusion   near-perfect,   but   the   truth   had   begun   to   unravel   in   ways   even   he   could   not   fully   control.

❝   Y’understand,   I   know.   I   have   need   of   knowledge   y’possess,   and . . .   ❞    His   touch   lingered,   reverent,   a   lover’s   caress   against   the   writhing   tendrils.   His   lips   parted   just   slightly,   wetting   them   in   a   slow,   deliberate   motion,   his   breath   warm,   spiced—temptation   wrapped   in   silk   and   shadow.

❝   A’course,   I   have   knowledge   to   trade.   ❞    The   words   dripped   from   his   tongue   like   a   promise,   velvet   and   edged   in   something   sharp,   something   inevitable.   His   magic   curled   in   the   air   like   smoke,   thick   and   cloying,   weaving   around   them   in   slow,   intoxicating   tendrils.   This   was   not   mere   negotiation—this   was   a   hunt,   and   Saint   had   always   been   very   good   at   getting   what   he   wanted.

[talonabraxas]

“Set the egg before you, the God in his beginning. And behold it. And incubate it with the magical warmth of your gaze.” ― C.G. Jung

Hiranyagarbha and Vedic Yoga

Who then was Hiranyagarbha, a human figure or a deity? The name Hiranyagarbha, which means “the gold embryo”, first occurs prominently as a Vedic deity, generally a form of the Sun God. There is a special Sukta or hymn to Hiranyagarbha in the Rig Veda X.121, which is commonly chanted by Hindus today. The Mahabharata speaks of Hiranyagarbha as he who is lauded in the Vedic verses and taught in the Yoga Shastra (Shanti Parva 339.69). As a form of the Sun God, Hiranyagarbha can be related to other such Sun Gods like Savitri, to whom the famous Gayatri mantra is addressed. Therefore, the Hiranyagabha Yoga tradition is a strongly Vedic tradition. We can call it the Hiranyagarbha Vedic Yoga tradition.

Krishna states in the Bhagavad Gita (IV.1-3) that he taught the original Yoga to Visvasvan, another name of the Sun God, suggesting Hiranyagarbha. Vivasvan taught this Yoga to Manu, the original man or first king, making it into the prime Yoga path for all humanity.

The Mahabharata (Shanti Parva 340.50) additionally identifies Hiranyagarbha, as other texts do, with Brahma or Prajapati, the creator among the Hindu trinity, who among other things represents the Vedas and is the source of all higher knowledge. It also identifies Hiranyagarbha with the Buddhi or Mahat, the higher or cosmic mind (Mahabharata 302.18), with which Brahma is often connected.

The chief disciple of Hiranyagarbha in the ancient texts is said to be the Rishi Vasishta, the foremost of the Vedic seers (seer of the seventh book of the Rig Veda), who passed on the Yoga teachings to Narada (Mahabharata Shanti Parva 308.45). Vasishta teaches the Yoga Darshana in the Mahabharata (Shanti Parva 306.26): “The Yoga Darshana has so been declared by me according to the truth.” He also passes on his knowledge to his son, Parashara, in whose line was born Veda Vyasa, who compiled the Vedas and wrote the Mahabharata.

Vasishta is made into the prime early human teacher of such other Vedic disciplines as Advaita Vedanta (the tradition of Jnana Yoga or the Yoga of Knowledge), and of carrying on the Yoga teachings of Shiva and Vishnu as well as that of Hiranyagarbha. There are several very important Yoga texts in the Vasistha line including the Vasishta Samhita and Yoga Vasishta, the latter of which is often regarded as the greatest work on both Yoga and Vedanta.

The original Yoga tradition is not the Patanjali tradition but the Hiranyagarbha tradition. It teachings are found not only in the Yoga Sutras but in the Mahabharata, including the Bhagavad Gita, Moksha Dharma Parva and Anu Gita, which each contain extensive teachings on Yoga from many sides. The Hiranyagarbha Yoga tradition is the main Vedic Yoga tradition. The Patanjali Yoga tradition is an offshoot of it or a later expression of it.

Samkhya, Yoga and Vedanta are all presented as aspects of this same tradition in the Mahabharata. Ayurveda and Vedic astrology are important aspects of its outer application. If we want to go back to the real roots of Yoga and restore the original teachings of Yoga, we should return to the Hiranyagarbha Yoga Darshana.

[noise-vs-signal]

The Path to Knowledge of the Real

"Know the innermost Spiritual Self—the ONE LIFE—as Lord of the Chariot, the physical body as the Chariot itself; know the Inner Intuitive Knower to be the Charioteer and the concrete mind as the Reins.

The senses and emotions, they say, are the Horses, the inner and outer sense-objects the Path on which they run. The innermost Spiritual Self—the ONE LIFE—united to senses and mind is said by the wise to be the Experiencer.

He who is without intuitive judgment and whose mind is not constantly controlled, his senses and emotions become unmanageable like the vicious horses of a charioteer.

But he who has intuitive judgment, whose mind is ever held firm, his senses and emotions are controllable like the good horses of a charioteer.

He who is without intuitive judgment and is of uncontrolled mind, ever impure, he does not reach the ultimate goal but wanders in the Ocean of the World.

But he who has intuitive judgment and is of controlled mind, ever pure, he attains that goal of Conscious Immortality.

The man or woman who has intuitive judgment as his or her Charioteer, and the mind as Reins, gains the End of the Road. That is the Supreme Abode of the All-Pervading Spirit of the ONE LIFE

Higher than inertial matter and form are the active working senses.

Higher than these senses are the subtle objects of sense—the thought-forms projected by the imagination onto the desire nature.

Higher than those objects is the concrete mind (which projected them).

Higher than the concrete mind is the Intuition—the Inner Knower—Root Earth.

Higher than the Intuition is the Great World Soul—the Divine Cosmic Pattern or World Order—the ‘Great Self’—the Divine Spirit, Son/Daughter—Root Air.

Higher than this ‘Great Self’ is the Unmanifest Chaos, the First Matter of the Absolute, the Divine Mother or Celestial Virgin—the Matrix or Mother-Space of the Objective World—Root Water.

Higher than this Unmanifest Chaos is the ONE LIFE—the pure Spirit of the innermost SELF, the Peaceful I AM, the Silent Witness—the Divine Father—Root Fire.

Than this ONE LIFE there is nothing higher. He is the End, the Pillar marking the boundary of the Great Void of the Absolute—He, God, the Ultimate and Supreme Goal.

Hidden in all things, this ONE LIFE is yet not visible. He is to be seen, however, by the keen and subtle inner vision of those who are seers of the REAL.

The wise should dissolve all of the senses (with their inner and outer objects) in the concrete mind, and that mind then dissolved in the intuitive Inner Knower.

That intuitional ‘Knowledge Self’ he should dissolve in the Divine Cosmic Pattern of the ‘Great Self’, and that dissolved in the Silent Witness of the innermost Spirit of the ‘Peaceful Self’—the ONE LIFE."

From "The Katha Upanishad" (Chapter III, Verses 3-13).

[tidesfate]

EQUAL WERE THEY IN THE MEASURE OF INTEREST, IN COMPANY BEYOND MERE NECESSITY. Conversation presented bore the same buds of kinship to that which fraught the One Who Knows-- - the utter lack of hold to namesake exclusively in regards to the Lord of Rot. WHAT AWAITED IN THE DARK? Even it's eyes could not perceive past the void that encroached between the present and the future. Every action the other partook, every sentence, became more and more anew where its foresight failed. In this it had found interest // THAT DAMNABLE INTEREST THAT CAME AT THE COST OF BLINDNESS. “&– - Fate is both the tide and the string; fluid and absolute. Most cannot perceive either, but it does not mean absence. Some may feel the tides lap upon their essence, others the strings pull upon. Yours are... twinned.”

HERMAEUS MORA SPOKE NOT OF THE LACK OF ABILITY TO SEE THE WHOLE OF HIS FATE-IMAGE. Of where that which inhabits the DEPTHS OF FLESH will end-- - for it did not know // A RARITY ALMOST AS REFRESHING AS REPULSIVE. It requested not in this moment a return for conversation, but every instance it gained and gained and gained more. Passively, actively. “&– - Curiosity in and of itself is not foolish, the acts that come from it may be. However, calling and curiosity in pair, fate is still my domain and before you do I exist. What is present is malleable, and I in turn make my request; consider the act of consumption and domination of that which burdens you before it has the opportunity further.”

"Beyond the scope of light, beyond the reach of dark, what could possibly await us? Many seek it insatiably, unknowing of what may lie in wait. Such is their fate in most ends." The Chthonic Emperor absently lectured to his company. Company he was swiftly captivated and enamored by yet. It's grotesque and incomprehensible figure a marvel of it's own. The knowledge it held, far outweighed his own. And he craved answers. Even to questions he knew not how to inquire. But @tidesfate humored him more often than not--- if something could be offered in return. "What doth thou make of that? Blinded foolish curiosity or a calling? Is there much difference?"

"... I have subjected thee to enough of my senseless thoughts." He sighed, settling back into his marble throne. Only to Mora could the god utter such nonsense. "Pay me little mind."

[tidesfate]

“&– - You are asked to enter the void, and you ask 'tell me where it is'.” // @idolsummons liked for a lyrical starter

[soylent-crocodile]

Magura (Monster)

(Realistic Magmar by Namh on Deviantart)

(I mentioned these earlier in @thecreaturecodex's ask box before we started actually talking, and here they are, published to tumblr! Magura started as a servitor race for the Great Old One Cthugha, who is relevant to a character from my Strange Aeons game, and was inspired by the pokemon Magmar, even if it quickly spiraled in its own direction.)

CR9 NE Medium Aberration (Fire)

Magura are a race of intelligent, omnicidal beings who seek to cleanse the universe of life through the detonation of stars. They travel through space on massive fiery skiffs powered by solar sails on a search for stellar systems to annihilate. An average magura citizen is a scholar of these astral detonations and of alien technology, being well-versed in arcane secrets and occult philosophies about destruction, the planes, and fire. Despite this, many magura are spiritual, and the worship of fiends and outer gods (particularly daemons) is a common part of magura societies. 

Magura philosophy understands the material plane, if not creation itself, as a mistake on the part of the gods- a material existence can only lead to suffering, as interpersonal connections and material goods are lost, destroyed, or simply fade to the sands of time. Their answer to this philosophical quandary is to destroy the material plane by snuffing out stars one by one. True to their beliefs, magura do not collect material possessions for any purpose other than practical use, and even then, many destroy or dispose of tools even if there’s a potential future use, much like other mortals have the opposite affinity. 

Magura bodies subsist on solar energy in a process not unlike photosynthesis, though with different chemical pathways. Magura appreciate the irony that they rely on the stars they destroy to move and survive, and acknowledge that the completion of their goal will cause the extinction of their race- this is a sacrifice they are comfortable making, especially as it’s rather far into the future.

Magura leaders are called Magura Guides. Magura Guides can cast spells as an 8th level wizard, and often advance their levels in Wizard or Rogue.

This man-sized creature resembles an upright reptile, but its head has a pointed beak and is covered in large, bulbous growths. Misc- CR9 NE Medium Aberration (Fire) HD14 Init:+7 Senses: Perception:+15 Aura: Flamestoke 60ft Stats- Str:21(+5) Dex:17(+3) Con:17(+4) Int:22(+6) Wis:16(+3) Cha:18(+4) BAB:+10/+5 Space:5ft Reach:5ft Defense- HP:119(14d8+28) AC:22(+3 Dexterity, +13 Natural, +6 Deflection) Fort:+10 Ref:+7 Will:+12 CMD:28 Resist: Acid 5, Electricity 5 Immunity: Fire, Disease Weakness: Vulnerable to Cold Special Defenses: Heat Shimmer Offense- 2 Claw +16(1d6+5 plus Burn) CMB:+15 Speed:30ft Special Attacks: Burn (2d6, DC19) Feats- Great Fortitude, Improved Initiative, Power Attack (-3/+6), Combat Expertise (-3/+6), Improved Dirty Trick, Greater Dirty Trick, Improved Feint, Weapon Focus (Claw) Skills- Acrobatics +15, Bluff +12, Escape Artist +9. Fly +15, Heal +6. Knowledge (Arcana) +10, Knowledge (Planes) +14, Linguistics +10, Perception +15, Sense Motive +12, Spellcraft +18, Stealth +15, Use Magic Device +13 Spell-like Abilities- (Caster Level 10, Concentration +14) Burning Gaze (DC15) /constant Fireball (DC17), Major Image 3/day Special Qualities- No breath Ecology- Environment- Space (Hot) Languages- Ignan Organization- Solitary, Wave (4-6 Magura, 1 Magura Guide) Treasure- None Special Abilities- Convection Flight (Ex)- In areas of intense heat, magura are particularly buoyant; they gain a fly speed of 40ft and a maneuverability of average. Flamestoke Aura (Su)- Mundane fires around a magura are empowered by a magura’s internal heat. The Reflex DC to avoid or put out a mundane fire within a flamestoke aura increases to 18, and the damage dealt increases to 2d6.  Heat Shimmer (Su)- A magura’s internal heat warps the air around it, causing a visual distortion. Magura have concealment (50% miss chance) against ranged attacks and a deflection bonus to AC equal to its intelligence modifier. Creatures with the fire subtype can see through this effect.

[sirenum]

Summary: you've met Armaros a Corrupted angelic being. One who hides her corruption behind her knowledge and silent oath to the outer God's. Once a Angelic being full of trust and love. One who cared deeply for the plans that Heaven had wanted to develop became twisted after being unable to save the souls who lived in [REDACTED] . Armaros was made to watch a civilization that was once booming and filled with laughter become deathly silent.

The words of those higher above her both angelic and gods alike claimed that the wipe out of [ REDACTED] was for the better good. However due to the doubt that plauged her mind and her distrust slowly building. It had awaked THE OLD ONE. At least one of the many old beings that those she cared for had triressley placed into a deep slumber. They slowly clawed their way into Armaros's head. Silently filling her with doubt of the pearly gates and even in other angelic beings.

Despite her internal struggles she continues to play a neutral party. Acting as if the destruction and eventual erasion of [ REDACTED] was ""needed"" . She does not wish to allow her true feelings to slip up for that will cause a fall. Her mind is set on a silent destruction of Heaven with the help of a olden God.

True name : Armoniel

Nicknames: Armaros, these nicknames vary on verses : Cursed one , Curse of God. Goddess of Corruption , Vision of Perfection. Glory of Our People,

Residence: Varies on verse

Age: Ancient being

Gender identity: female / female presenting

Sexuality: Demisexual. (Note; she is not easy to ship with.)

Appearance:

Height: TRUE FORM: 20ft

FALSE FORM: 7'2

In her true form, Armaros stands over twenty feet in height and moves her scale covered body on five slithering, octopus-like tentacles. Four arms now extend from the torso, with two hands holding javelins of dark polished wood and gold-leaf tips. Like her Sea Witches, Armaros's head is crowned by writhing serpents. Despite her monstrosity, her face still possesses the same elven beauty she always had.

In her "humane" form: Her skin is a deep violet, and her long, luscious hair cascaded as silver down her shoulders and back. Her eyes are golden and, without pupils in them. Her ears are long and pointed and she can be seen adorned with jewelry or shiny objects much like her true form.

[eyehunger]

SUCH COMMENTS WERE TRITE TO THE OLD ONE, NOT ATYPICAL. There were few parts of the galaxies expanse // OR THAT LINKED BEYOND // that it had not tread. Some, considered grotesque-- - others, a much more APPEALING SIGHT. Hermaeus Mora did not care which category it fell under. The only recognition that seemed to come towards the statement was a momentary hum // EASILY LOST WITHIN NATURAL DRONING ATMOSPHERE. Even more muddled as a sound of thought, or perhaps in a lesser degree one of question. PERHAPS JUDGEMENT. It was a being of the multifaceted; there was not absolute that it was only one. “&– - All that are obtainable. My mind is the unlimited and the unclouded, and even if it were possible I would not willingly chose to restrict myself in such a baser way.” Normally, to be even hinted at such would draw a greater irritation out of the entity-- - only a few things that could be considered as 'drugs' were seen as BENEFICIAL to it; those that opened eyes beyond the limitation the bodies gave, and some even lead directly to it. OTHERS, REVILED how they slogged up an active mind. The only reason the other was not entirely dismissed was because curiosity and interest DID exist within it in regards to him.

"God of KnowleEEEUGHdge, huh? P--pretty sexy. Real sexy."

Is she a little freaky? Yeah. But that's a feature, not a bug, and dare he even say it's a benefit above all else? He liked 'em a little scary. The more they were liable to fuck him up, the better. Life wasn't any fun unless it was on the edge, anyway.

"So uh, d'you like... have immunity to all pleasure deriving substances? Or is that just limited strictly to ethanol? Because, I mean, if there's an achievable means where you and I maybe can be kickin' it back and getting high, hell, I'll take that too."

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 259

Safar (Journeying)

Literally meaning being transported from one place to another, journeying in the language of the Sufis is described as being freed from living a restricted life with carnal or bodily concerns and bounds, and turning to God on the horizon of the heart. It can be viewed and dealt with within the concepts of “journeying toward God,” “journeying in God,” and “journeying from God.”

Turning to God or journeying on His way begins with a person’s conscious decision and continues along the bridges of belief, the practice of Islam in daily life, and attaining excellence in one’s deeds in awareness that God always sees us and whatever we do. It requires sincerity and purity of intention in faith and the practice of Islam, as well as austerity, asceticism, righteousness, and piety. It continues until the point where the Divine Being, Who introduces Himself to us with the words, We are nearer to him than his jugular vein (50:16), favors the wayfarer, who feels invaded by His love and being attracted by Him and experiences an overflowing zeal toward Him, with special nearness to Him. Those who have reached this point and feel this nearness in their spirit cannot help but utter, “There is no longer any space, neither in the heavens nor in the earth!” Without stopping, they continue their journeying, which has now passed beyond time and space.

Journeying occurs at various levels and forms according to how the initiate has been prepared for it, the extent of his own spiritual capacity and, more than anything else, according to the particular gifts with which the One Who is nearer to everything than itself will favor him.

Journeying begins with reflection on the outer world and the human inner world, and by perceiving God’s particular manifestation of His mercy and His assistance amidst His overall manifestations of His Names in the light of belief in Divine Unity, and by feeling this particular manifestation in one’s inner world with pleasure. This journey, which can be viewed as journeying toward God, continues with the continuous sipping of Divine knowledge by observing His unique stamp on whatever there is in the universe, from the earth to the farthest galaxies. Initiates making this journey never set their hearts on anything other than God, but spend unending efforts to turn to God in their hearts, continuing their relationships with other things and beings only with respect to the fact that they are, in truth, also indicators of God. As long as they feel the breezes that emanate from this proceeding on the way to God in the depths of their hearts or observe their horizon of being favored by God on their peaks, they feel more and more provoked to rise higher and boil from the depths of their hearts in the virtuous circle of observation and pleasure. This state of theirs can be viewed in the light of the verse, Those who keep from disobedience to God in reverence for Him and piety: when a suggestion from Satan touches them—they are alert and remember God, and then they have clear discernment (7:201). An initiate who has reached this elevated horizon sees, feels, and evaluates everything differently and displays continuous changes from a lower state to a higher one.

In the second stage of journeying, or in the second journeying, initiates free themselves from different pieces of information that have been collected from different sources and proceed toward unity in thought on the horizon of knowledge of God, exhibiting this unity through all their faculties. This stage can be viewed as “journeying in God,” and it consists of an initiate’s feeling through the Divine Names the Divine Being Himself called by these Names; and his experiencing the protection and direction of the Divine Attributes; and regarding his innate poverty as a means of pride, continuously progressing toward Him on his particular horizon through the perception of his own innate poverty and helplessness. Initiates in this second stage are always aware of Him, are satisfied with their knowledge of Him, voice Him, and experience themselves in His company at all times. Some call this stage journeying in “the company of the Ultimate Truth.” Heroes of spirituality who have reached this peak on the horizon of being aware of the Divine Names watch what is beyond through the prism of the Divine Attributes, and cast their nets of spiritual faculties to catch mysteries. Like sunflowers always turning their faces to the sun, with the eyes of their hearts fixed on a certain point on the horizon, and their consciences conducting business with the Divine Being, they act in great awe of the Divine Presence, shuddering at realizations which they feel according to their level. Every one of their states displays the truth voiced in,They do whatever they do and give whatever they give in charity and for God’s cause, with their hearts trembling at the thought that they are bound to turn to their Lord. It is those (illustrious ones) who hasten to do all kinds of virtuous deeds, and they are in a virtuous competition with one another in doing them (23:60–61). When they turn their eyes to the sensed existence, they notice the Divine Names; and when they contemplate what exists beyond the sensed existence, they are struck with wonder and amazement.

One drowned in such knowledge of God cannot distinguish between the Names and He Who is called by these Names; The disciples of the guides of the Order of Jilan are cognizant of such mysteries. M. Lutfi[1] The third type of journeying or the third stage of journeying consists of going beyond the difference between the outward and the inward in existence and the Religion, and being favored with the unshakable conviction of and experiencing God’s particular manifestations on oneself and relations with oneself as an individual, as well as the overall manifestations of His Names throughout the universe. This highest point in journeying corresponds to the horizon of feeling absorbed in Divine Existence. This absorption must never be thought of as Incarnation or Union,[2] both of which are false beliefs. Rather, it means going beyond all opposites in the sensed dimension of existence and experiencing the transcendent unity that encompasses and operates in everything. As explained by Jalalu’d-Din ar-Rumi,[3] absorption means that initiates feel annihilated in their horizon of knowledge and love of God. This rank, which is described in the Qur’an (53:9) as nearness to the point where there is only a distance between the strings of two bows (put adjacent to each other), or even nearer (than that), essentially belongs to the Prophet Muhammad, upon him be peace and blessings. And those who have reached the final point of nearness to God and sainthood can experience its shadow, each according to their particular capacities, and are freed from all opposites and dichotomies in their hearts.

We can mention another type of journeying. This type of journeying is particular to the heirs of the mission of Prophethood. It consists of turning back among the created after completing ascension to the Creator and feeling absorbed in His Existence. It is such a particular Divine favor that, having set their feet firmly on the Divine Oneness, initiates who are distinguished by it deepen their ascension with “descent,” with the zeal of conveying to others all their experiences and the gifts with which they have been, are, and will be, favored. These initiates become the translators of the Creator among the created. This type or stage of journeying, which is also called “journeying from God and with God,” is the most valuable and meritorious of journeys and is another to designate the rank of having reached the highest point.

Those who have achieved this last journeying sometimes seem strange and are estranged among people. However, conscious of their being favored with Divine company, they spend lives in an atmosphere where they always feel the breeze of Prophetic congratulations: “How happy are those estranged!”[4] They constantly feel the breezes that flow from the worlds beyond and the next world and they experience both of the worlds together.

Some of the Sufi elders regard the beginning of journeying as “journeying,” and its end as “residence.” Some others approach both the beginning and end as “residence,” while still others see the journey, with all of its stages, to be “journeying.”

There are some different considerations concerning journeying that arise from differences of temperaments and schools of Sufism. Believing that they are not directly related with journeying itself in its essential nature, we will be content with briefly mentioning the concept of ” journeying in the native land (safar dar watan),” which the followers of the Naqshbandiya Order regard as one of the eleven essentials of journeying. We will also give a short definition of the other essentials.

Safar dar watan (journeying in the native land) is used when a traveler toward God is freed from bad morals and the influence of carnal desires, being equipped with angelic attributes. This is in conformity with the saying of the Greatest of Migrants in God’s cause, upon him be peace and blessings: “A migrant in God’s cause is the one who migrates from what God has forbidden.”[5]

The other eleven essentials, each of which is expressed with a particular term, are as follows:

Hush dar dam (Awareness in every moment): This means that initiates are conscious of what they do and are aware that God sees them at every breath. An initiate who accomplishes this is regarded as one who constantly remembers and mentions God.

Nazar bar qadam (Noticing one’s steps): This signifies that travelers toward God are always careful of where they put their feet and how they take each step. It also describes how travelers fix their eyes upon God without ever setting their hearts upon anything or anyone else.

Halwat dar anjuman (Secret meeting amidst crowds): This term, which signifies that an initiate is alone with God while among people, implies the reaction of the Naqshbandiya against seclusion. They maintain that seclusion suggests a secret desire for renown, whereas social life prevents such a desire and is preferable in respect of being beneficial to people.

Yad kard (Remembrance): This term means that travelers toward God should keep their inner world under constant supervision, holding their breath and mentioning God in their hearts. This can also be described as remembrance or mention of God through the heart.

Baz kasht (Distinguishment): This is what is meant in the verse, When you are free (from one task), resume (another task) (94:7), and it denotes how initiates resume a new good deed after they finish their invocations. It is the summation of “O my God! You are the One Whom I seek out, and Your good pleasure is what I yearn for.”

Nigah dasht (Noticing): This means more than s elf-supervision and denotes being meticulously careful about one’s inner world, trying not to think of, or remember, anything other than God. It varies in degree according to capacities.

Yad dasht (Keeping in mind): This denotes what the Qur’anic term ihsan (excellence, perfect goodness) means. It is used to express that initiates should continually act in the awareness that God always sees them and their actions.

Wuquf zamani (Awareness of time): This signifies that initiates who have almost reached the final point in journeying should be awake and employing the utmost care and self-possession, acting with insight at every moment of their lives. It is often regarded as one of the significant spiritual stations toward the final point in journeying.

Wuquf adadi (Awareness of number): This is a term used to describe how initiates should be careful to mention certain words or phrases in the exact number that their guide wants them to.

Wuquf kalbi (Awareness of one’s h eart): This term signifies that initiates who have reached the final point in journeying should turn to God with all their faculties and concentrate on Him. It is a state belonging to those who have reached the peak.

May God guide us and you to the safe and sound way, and may His blessings be upon our master, Muhammad, full of pity and compassion, and on his Family and Companions, who were noble, godly and virtuous.

[1] Muhammed Lutfi Efendi (1868–1956)

[2] Incarnation means God’s taking the form of a human being and being seen in this form, while Union means a person’s joining Divinity or being one with God. 

[3] Jalalu’d-Din ar-Rumi (1207–1273): One of the Muslim saints and Sufi masters most famous in the West. He is regarded as the founder of the Mevlevi Order of the whirling dervishes, famous for his Mathnawi, an epic of the religious life in six volumes.

[4]Muslim “Iman” 232; at-Tirmidhi, “Iman” 13. 

[5]al-Bukhari, “Iman” 4; Abu Dawud, “Jihad” 2. 

[orrynthalmaris]

by the grace of the gods, old and new, i present to you ORRYN THALMARIS the ARCANE ADVISOR of HOUSE SOLLIA within the lands of SOLLIA. the gods have blessed us with their presence for FOUR HUNDRED AND TWENTY-FIVE years. many know them to be FOCUSED, CHARMING, OBSERVANT, and while it is not always shown, it is said they can also be SELFISH, GREEDY, SPITEFUL. what will their tale in the story of metia be? only they can write it, so let’s see how their legend unfolds.

basics

full name: orryn thalmaris  title: arcane advisor for sollia epithets: the steady hand, the quiet patron, and shaper.  age: four hundred and twenty-five  birthplace: greenstone, casther  gender + pronouns: cis male, he/him  arcane advisor years: one-hundred and fifty-seven. kinks: impact play, cuckolding, bdsm, chastity, dirty talk, shibari, spitting, and more to be discovered. antikinks: objectification, risky behaviour, feet, public exposure.

appearance

Orryn Thalmaris's presence is commanding without the need for raised voices or grand gestures. Dark hair, slicked back with meticulous care, crowns his head, the strands thick and glossy like raven feathers beneath candlelight. His eyes - deep-set and piercing - gleam with a cold, calculating intelligence, their near-black irises hold the weight of centuries spent unraveling arcane secrets. They hold a gaze that can strip away pretense, leaving those before him feeling bare beneath the scrutiny of his unwavering stare. A sharp, angular jawline and high cheekbones lend his face a sculpted, almost predatory elegance. His olive-toned skin carries the faintest touch of age-defying magic, smooth despite the centuries woven into his bones. There’s a sharp, trimmed beard along his jaw to give the rugged edge an air of refinement and importance. His lips, often set in a faint smirk or thoughtful press, hint at a man well-versed in both manipulation and persuasion. Orryn’s frame is lean and well-maintained - more scholar than soldier, but with a wiry strength born from necessity. Long fingers, calloused from years of tracing arcane sigils and clutching ancient tomes, often linger near the rings that adorn his hands - each a reservoir of latent power. His attire is generally the epitome of dark elegance - midnight-black robes tailored close to his body, with high collars and silver embroidery tracing arcane symbols embroidered along the edges. Beneath the flowing outer layers, fitted doublets of charcoal and gray cling to his frame, fastened by silver buttons etched with runes.

persona

Orryn is a chess player five steps ahead of the board - each word, each glance, each pause carefully calibrated for maximum effect. His focus is razor-sharp, honed over centuries of studying both magic and the mortal minds that surround him. Once Orryn sets his sights on something, be it arcane knowledge or political power, his pursuit is relentless. Obstacles are mere inconveniences to be dismantled or sidestepped over years of meticulous effort (when needed), and failure is an option he has long since erased from his vocabulary. Charming to a fault, Orryn knows how to wield words as deftly as spells. His voice, smooth as velvet, holds the power to soothe tempers, instill trust, or plant seeds of doubt with surgical precision. His humor is dry, laced with an edge that can cut as easily as it amuses, and his smile - dispensed as needed - has implications that there's always more than he's letting on. Beneath the polished veneer, darker currents flow. Orryn is no stranger to selfishness, pursuing his goals with a single-minded determination that rarely considers the collateral damage left in his wake. Greed, for him, is not for gold or land - it is the insatiable hunger for knowledge, power, and control. His longevity has only deepened this craving, for what is time if not an endless opportunity to claim more? Yet, for all his faults, Orryn is no cackling villain. His charm is genuine, his wit sharp, and his guidance - when aligned with his own interests - can elevate kings and shape kingdoms. But to mistake his loyalty for altruism is a dangerous misstep, for in Orryn Thalmaris beats the heart of a man who has learned that in a world of fleeting mortals, only power endures. And he intends to hold it, no matter the cost.

sexual

Orryn approaches sexuality with the same calculated detachment that governs the rest of his life. To him, intimacy is a tool - a fleeting indulgence that can be used to relax, manipulate, or gather information. His centuries of existence have dulled the thrill of romance, leaving him cold to notions of love or genuine connection. Relationships, in his eyes, are more often transactions than emotional bonds, and any attachment he forms is carefully measured against its potential benefit - or cost. While his tastes are broad and his encounters numerous, Orryn rarely seeks companionship for pleasure alone. When he does indulge, his preferences lean toward surrender - allowing another to take or trade control offers a rare reprieve from the constant burden of power and ambition. For Orryn, the concept of love is a distant echo - something he may have grasped once, long ago, but has long since discarded as a distraction. Trust is a currency he spends sparingly, and the walls he has built around his heart are fortified by centuries of loss, betrayal, and ambition. Those who seek to claim more than his body will find themselves met with icy indifference, for Orryn belongs to no one but himself.

folklore

in progress.... wants to be a council member for the magi