#Impure Pilgrimage

[env0writes]

Impure Pilgrimage, 5.10.24 “Bindle-Boy"

@env0writes C.Buck   Ko-Fi & Venmo: @Zenv0 Support Your Local Artists!   Photo by my friend Mika

And at last I thought I was free From childhood fears With a handful of memories Bagged up in a kerchief on a stick As I always thought I would when I ran away from home

At last I thought For the briefest of flickering moments Between butterfly wing beats That that very same hell I left When that door was closed Wasn’t wrapped up inside that same kerchief Dangling behind me on a stick

Like a carrot for my demons Manufactured just for me Waiting to be unwrapped once again Under another roof To awaken in the middle of the night Ready for me

This time I will be Better prepared

[phenakistoskope]

The first step towards the crystallisation of what we today call Hinduism was born in the consciousness of being the amorphous, subordinate, other. In a sense this was a reversal of roles. Earlier the term mleccha had been used by the upper caste Hindus to refer to the impure, amorphous rest. For the upper castes, Muslims and especially those not indigenous to India, were treated as mleccha since they did not observe the dharma and were debarred from entering the sanctum of the temple and the home. Indigenous converts to Islam also came under this category but their caste origins would have set them apart initially from the amorphous Muslim. Now the upper and lower castes were clubbed together under the label of ‘Hindu’, a new experience for the upper castes.

This in part accounts for the belief among many upper caste Hindus today that Hinduism in the last one thousand years has been through the most severe persecution that any religion in the world has ever undergone. The need to exaggerate the persecution at the hands of the Muslim is required to justify the inculcation of anti-Muslim sentiments among the Hindus of today. Such statements brush aside the fact that there were various expressions of religious persecution in India prior to the coming of the Muslims and particularly between the Śaiva and the Buddhist and Jaina sects and that at one level, the persistence of untouchability was also a form of religious intolerance. The authors of such statements conveniently forget that the last thousand years in the history of Hinduism have witnessed the establishment of the powerful Śankarācārya maṭhas, āśramas, and similar institutions attempting to provide an ecclesiastical structure to strengthen Brahmanism and conservatism; the powerful Daśanāmi and Bairāgi religious orders of Śaiva and Vaiṣṇava origin, vying for patronage and frequently in confrontation; the popular cults of the Nāthapanthis; the significant sects of the Bhakti traditions which are to be found in every corner of the subcontinent; and more recently a number of socio-religious reform movements which have been aimed at reforming and strengthening Hinduism. It was also the period which saw the expansion of the cults of Kṛṣṇa and Rāma with their own mythologies, literatures, rituals and circuits of pilgrimage. What defines many Hindus today has roots in the period of Muslim rule. Facets of belief and ritual regarded as essential to Hinduism belong to more recent times. The establishment of the sects which accompanied these developments often derived from wealthy patronage including that of both Hindu and Muslim rulers, which accounted for the prosperity of temples and institutions associated with these sects. The more innovative sects were in part the result of extensive dialogues between gurus, sādhus, pīrs and Sufis, a dialogue which was sometimes confrontational and sometimes conciliatory.  The last thousand years have seen the most assertive thrust of many Hindu sects. If by persecution is meant the conversion of Hindus to Islam and Christianity, then it should be kept in mind that the majority of conversions were from the lower castes and this is more a reflection on Hindu society than on persecution. Upper caste conversions were more frequently activated by factors such as political alliances and marriage circuits and here the conversion was hardly due to persecution. Tragically for those that converted on the assumption that there would be social equality in the new religion, this was never the case and the lower castes remained low in social ranking and carried their caste identities into the new religions.

When the destroying of temples and the breaking of images by Muslim iconoclasts is mentioned—and quite correctly so—it should however at the same time be stated that there were also many Muslim rulers, not excluding Aurangzeb, who gave substantial donations to Hindu sects and to individual brāhmaṇas. There was obviously more than just religious bigotry or religious tolerance involved in these actions. The relationship for example between the Mughal rulers and the Bundela rājās, which involved temple destruction among other things, and veered from close alliances to fierce hostility, was the product not merely of religious loyalties or differences, but the play of power and political negotiation. Nor should it be forgotten that the temple as a source of wealth was exploited even by Hindu rulers such as Harṣadeva of Kashmir who looted temples when he faced a fiscal crisis, or the Paramāra ruler who destroyed temples in the Caulukya kingdom, or the Rāṣṭrakūṭa king who tore up the temple courtyard of the Pratihāra ruler after a victorious campaign. Given the opulence of large temples, the wealth stored in them required protection, but the temple was also a statement of political authority when built by a ruler.

The European adoption of the term ‘Hindu’ gave it further currency as also the attempts of Catholic and Protestant Christian missionaries to convert the Gentoo/Hindu to Christianity. The pressure to convert, initially disassociated with European commercial activity, changed with the coming of British colonial power when, by the early nineteenth century, missionary activities were either surreptitiously or overtly, according to context, encouraged by the colonial authority. The impact both of missionary activity and Christian colonial power resulted in considerable soul searching on the part of those Indians who were close to this new historical experience. One result was the emergence of a number of groups such as the Brahmo Samaj, the Prathana Samaj, the Arya Samaj, the Ramakrishna Mission, the Theosophical Society, the Divine Life Society, the Swaminarayan movement, et al., which gave greater currency to the term Hinduism. There was much more dialogue of upper caste Hindus with Christians than there had been with Muslims, partly because for the coloniser power also lay in controlling knowledge about the colonised and partly because there were far fewer Hindus converting to Christianity than had converted to Islam. Some of the neo-Hindu sects as they have come to be called, were influenced by Christianity and some reacted against it; but even the latter were not immune from its imprint. This was inevitable given that it was the religion of the coloniser.

The challenge from Christian missionaries was not merely at the level of conversions and religious debates. The more subtle form was through educational institutions necessary to the emerging Indian middle class. Many who were attracted to these neo-Hindu groups had at some point of their lives experienced Christian education and were thereafter familiar with Christian ideas. The Christian missionary model played an important part, as for example in the institutions of the Arya Samaj. The Shaiva Siddhanta Samaj was inspired by Arumuga Navalar, who was roused to reinterpret Śaivism after translating the Bible into Tamil. The movement attracted middle-class Tamils seeking a cultural self-assertion. Added to this was the contribution of some Orientalist scholars who interpreted the religious texts to further their notions of how Hinduism should be constructed. The impact of Orientalism in creating the image of Indian, and particularly Hindu culture, as projected in the nineteenth century, was considerable.

Those among these groups influenced by Christianity, attempted to defend, redefine and create Hinduism on the model of Christianity. They sought for the equivalent of a monotheistic God, a Book, a Prophet or a Founder and congregational worship with an institutional organization supporting it. The implicit intention was again of defining ‘the Hindu’ as a reaction to being ‘the other’; the subconscious model was the Semitic religion. The monotheistic God was sought in the abstract notion of Brahman, the Absolute of the Upaniṣads with which the individual Ātman seeks unity in the process of mokṣa; or else with the interpretation of the term deva which was translated as God, suggesting a monotheistic God. The worship of a single deity among many others is not strictly speaking monotheism, although attempts have been made by modern commentators to argue this. Unlike many of the earlier sects which were associated with a particular deity, some of these groups claimed to transcend deity and reach out to the Absolute, Infinite, the Brahman. This was an attempt to transcend segmentary interests in an effort to attain a universalistic identity, but in social customs and ritual, caste identities and distinctions between high and low continued to be maintained.

— Romila Thapar, Syndicated Hinduism.

[witch-and-her-witcher]

The Rite

@officialfeysandweek2023 Day Six Prompt: Mates

feysand | NSFW | some fluff/breeding kink/dom feyre

--

Steeped in layer after layer of tradition, it seemed as though the day would never come to a close. 

They'd been split since the evening before, when it had been declared Feyre's cycle had returned alongside a clean health check.

Between the pilgrimage to the Goddess Aphreyes mountain hot springs, the time spent soaking and listening to elders' stories, walking naked aside from a thin towel (Feyre suspected Rhys performed this same walk proudly without a towel, strutting like the cocky bastard his brothers knew him to be) through a tunnel of the same sex bathers now wielding swatches of birch and juniper to cleanse the final impurities, before the eldest priestesses painted them each with twisting dragons around an arm.

And then the feasting began.

Decadent fruits and desserts for Rhys, to make the seed he would plant sweet for his mate. Bloody, hardy meat dishes for Feyre to lend strength to her womb to bear the heavy burden of a child. Followed by dancing, singing in old tongues, and several more rites Feyre could hardly remember for the faerie wine she'd happily indulged in.

A night away from the baby (Nyx truly hardly a baby at two, but always in his mother's eyes) would not go to waste.

Even if it seemed that the High Lord and Lady wouldn't be released to perform the one act all of this fuss centered around.

"They're excited, let them have their fun," Rhys whispered, hot breath tantalizing along the shell of her ear as he leaned into Feyre's neck to be heard over the celebration. "They've not had an excuse to do so in such a long time. You fill them with such hope, Feyre darling."

Before he could pull away, Feyre whipped her head quick enough to the side to catch those teasing lips with her own. Kissed and then spoke against them, "We give them hope, my mate."

Rhys's eyes danced with that nightsky wonderment. He still didn't accept his role as the hero in the eyes of his people - but Feyre would contently spend eternity reminding and convincing him of that fact. Her strong, kind hearted husband and mate who play acted pride, but was so unbelievably humble: a male who would sacrifice his own life for any one of his citizens, and yet didn't believe himself worth of their adoration.

With a fierceness of the love simmering between them, golden and bubbling along the bond, Feyre caught his mouth once more.

Cheers and claps met the performance. Feyre pulled away, flushed and panting, but unable to pull her eyes off of her mate.

A little bit longer, mate. But I can't hold out much more than that.

Hungry tonight? Did Mama Yanni's tales inspire such ardor?

Feyre flashed her fae sharp teeth. A promise. Tonight, husband, you are mine. All mine.

The shiver that ran across Rhys was visible. Feyre preened at that, at knowing her possession of him body and soul was what Rhys ached for, craved so desperately.

And possess, she would.

"Should I come on your back, just to spite them all?"

Rhys was laughing into the devouring, open mouthed kiss Feyre was trying desperately to hold on to as he pumped into her so vigorously she struggled to maintain a hold.

Their arms were intertwined, the dragons painted on their arms twisting as intended during the throes of lovemaking.

"Rhys," she chided. But it came out breathy, desperate, dripping with wanton need instead of a reminder they were both going to complete the rite and see Aphreye's meteor shower scatter across the early dawn sky in commendation for their efforts.

Neither of them wanted another child, now or maybe ever, but the odds of actually conceiving where so low they'd agreed to participate full heartedly.

"Feyre darling," he crooned back, entirely too put together. Had he not imbibed as much as her? Feyre didn't like it.

She wanted her mate undone.

With the strength of all the seven courts coursing through her veins, Feyre squeezed her legs around Rhys's waist, arched her back, and with a final twist threw him onto his back. She picked up his punishing pace straddling his lap, moving around his length that seemed nearly to her stomach with how erect Rhys had been by their getaway from the celebrations still ongoing in the distance.

But as Rhys grinned fiendishly up at her, Feyre rolled her hips to a gentle stop - right at the top of his cock. Hands pressed to his chest for balance, ass pressed high, and breasts temptingly hovering at eye level, Feyre taunted with rolls and circled motions that rocked along the fat head of the High Lord's glorious cock. Her own arousal dripped down his length, but she didn't take him into her tight, aching insides just yet.

When Rhys gripped her hips, large hands nearly wrapping around her with hopes of gaining control, Feyre snapped dark restraints to life. First wrapping around his wrists to pull them from her, and then when inspiration lit in her lust darkened eyes, Feyre commanded the power of night at her will to wrap her mate's hands against the headboard, over his head.

Is this alright? She purred.

Rhys's eyes were midnight, the reflection of a thousand stars with his pupils blown wide. The bond hummed with how irrevocably alright this was to him.

"Good mate," Feyre praised, slamming him into her to the hilt. The sudden overwhelming fullness made her whole body ache with need for more, more, more. Rhys's eyes rolled back into his skull, mouth falling agape. "That's right. Let your High Lady take care of you."

Giddy arousal tickled every one of her nerve endings, but Feyre bade herself to remain centered, focused on serving her mate's needs - which so graciously aligned with her own pleasures. Taking his cock, fast or slow, hard or tenderly, was where she'd happily spend her free time. Riding him until she collapsed with exhaustion or the bed broke - they'd tested both boundaries numerous times.

But she was riding Rhys with a purpose, tonight.

Swooning down, Feyre dragged sharp teeth and a thin trail of saliva from her plush bottom lip along the column of Rhys's neck. His pulse danced beneath her.

"I'm going to fuck you, Rhys, until all you can think about is putting a baby into me. How badly you want to see me swollen with your child once again."

Rhys moaned and writhed against his restraints. Using my own powers against me. You play dirty, mate.

Feyre let soft, heatless flames lick up the night bindings. "I didn't think you'd want someone else joining us in the bedroom … tonight, at least."

Whatever he wanted to say back, Feyre silenced with a punishing kiss and sharp twist of his nipple. Rhys gasped against her tongue, her teeth clattering roughly against his at times without a care.

Drunk off wine and lust, Feyre only wanted him babbling and coming like a virgin on his first night inside a female.

"Yes 'High Lady' or 'my mate' is all you will say until you've filled me with so much of your seed I'll be pregnant for centuries. Understand?"

Rhys arched against her, nodding wordlessly, but that sharp gaze wasn't offering as much submission as she knew he desired at his core.

That's alright, they had time. For her mate, Feyre would taunt and tease and draw him to the very edge of his self control. 

Besides, they had their citizens' expectations to live up to. They couldn't let them down when they'd be waiting for their meteor shower to confirm they were attempting to further the ruling line.

[michealdraoidh]

The Mystical Power of the Loch: Exploring Celtic Pagan Traditions

In the mist-shrouded landscapes of Scotland and Ireland, lochs hold a special place in Celtic pagan traditions, revered for their mystical power and spiritual significance. These ancient bodies of water, with their dark depths and mysterious shores, have long been seen as portals to the Otherworld—a realm of gods, spirits, and mythical beings. Let's delve into the rich tapestry of Celtic pagan beliefs surrounding the loch and explore their enduring significance in Celtic culture.

In Celtic mythology, lochs are often depicted as liminal spaces, where the boundaries between the physical and spiritual worlds blur and intersect. It is believed that lochs serve as gateways to the Otherworld, allowing mortals to glimpse into the realm of the gods and commune with spirits of the land. This belief is reflected in the numerous legends and folktales that abound in Celtic folklore, where lochs are portrayed as sites of supernatural encounters and divine intervention.

One of the most famous examples of a mystical loch in Celtic mythology is Loch Ness, home to the legendary creature known as the Loch Ness Monster or Nessie. According to folklore, Nessie is a massive aquatic beast that dwells in the depths of the loch, emerging from the waters to wreak havoc on unsuspecting travelers. While the existence of Nessie remains a matter of debate, the legend of the Loch Ness Monster has captured the imagination of people around the world, serving as a potent symbol of the mystical power of the loch.

But Loch Ness is just one example of the many mystical lochs that dot the landscape of Scotland and Ireland. From the tranquil waters of Loch Lomond to the rugged shores of Lough Corrib, these ancient bodies of water have inspired awe and reverence in Celtic pagan traditions for centuries. It is believed that the lochs are imbued with the energy of the land itself, serving as conduits for the flow of spiritual power between the worlds.

In Celtic paganism, lochs are often associated with goddesses and other divine figures who are said to dwell beneath the waters. These water deities are revered as guardians of the loch, presiding over its mysteries and bestowing blessings upon those who honor them. Offerings of food, drink, and other gifts are often made to these goddesses as a sign of respect and gratitude for their protection and guidance.

Furthermore, lochs are seen as sacred spaces where rituals and ceremonies are performed to honor the gods and commune with the spirits of the land. It is believed that the waters of the loch possess healing properties, able to cleanse the body, mind, and spirit of impurities and negativity. Pilgrimages to sacred lochs are a common practice in Celtic pagan traditions, with devotees seeking solace, guidance, and spiritual renewal in the tranquil waters.

But perhaps the most profound aspect of the mystical power of the loch lies in its role as a symbol of the interconnectedness of all things. In Celtic paganism, the loch is seen as a microcosm of the cosmos, reflecting the eternal dance of life, death, and rebirth that shapes the world around us. By immersing ourselves in the waters of the loch, we are reminded of our place within the web of existence, connected to all living beings and the natural world.

The mystical power of the loch is a central tenet of Celtic pagan traditions, revered for its role as a gateway to the Otherworld and a symbol of spiritual renewal. From the legendary depths of Loch Ness to the tranquil shores of Loch Lomond, these ancient bodies of water continue to inspire awe and reverence in those who honor the old ways. As we navigate the modern world, let us not forget the wisdom of our ancestors and the sacredness of the land, for in the depths of the loch, the mysteries of the cosmos are waiting to be revealed.

[horizon-verizon]

One of my favorite post-Dance moments is when Torrhen Manderly suggested Aegon III and Daenaera go on a royal tour and “when Aegon III wears black, Daenaera will wear green and vice versa” and Aegon III said “no fucking way I’m putting green on myself” and canceled his plan lmao.

These are the quotes from Fire and Blood ("The Lysene Spring and the End of the Regency") - you can just look at the first and last two pics:

It's a little bit more than "no fucking way I’m putting green on myself", though that's so funny.

I have thoughts about the layers we can get from the conflicts Aegon will have with his own subjects and the path of the Dance to the "Broken Reign" when the last dragon dies. These are my PDF notes so far, so they will not be entirely legible:

There are layers to Aegon's motivations, inspirations, & handling of coming into power and interrupting the progrees versus the regents and the Grandmaester's desires for it.

1) His time with Cregan Stark, whose motives were to keep with his oath/promise to Jace-Rhaenyra and thus was more on Aegon's side than others, also comes with Cregan's focus on making hard decisions for the more vulnerable sections of the populations over making oneself more amicable or pleasing to nobles. Him and the Winter wolves who literally sacrifice themselves so some of their families will have enough food to eat in the winter, as they relate that.

2) "Spring is the time for new beginnings" -- thinking of Geoffrey Chaucer and his prolouge of his Canterbury Tales where traveling (specifically a religious pilgrimage) gives different people the opportunity to reconnect or be confronted by different sections of society/perspectives through their either firsthand experiences or interpretations and retellings of familiar ideas/tales/tropes...but the prologue itself uses spring as the period of joy, beginnings, restoration, playfulness, merriment, and sex...bringing one out of the winter/time of anxiety of survivial (Dance) --> "true beginning of reign" -- Aegon's time and beginning associated with happiness and hope: nobles seeing Aegon to be familiar with him and for him to show that he is attentive to their image of him or wants to be involved with them and their interests (one of whom was Unwin, to "assuage" him [?!]), juxtaposed against lower classes' need for food & the pseudo symbolic assurance of survival (return to understanding that need from the "winter"/winter of several things gone wrong before) -- displays of prosperity vs actions to ensure prosperity and miscommunication or refusal to relate the self or the abandonment of persuasion/rhetoric from internal exhaustion, or an internal "winter", and the subsequent determination to conserve the borders between those closest to you/you and those with the potential to harm.

3) Spring is also associated with youth pushing out the old -- Aegon has been a helpless child for long and he now pushes out the "old" Torrhen/older male authority styming his own...ironically he also requires the other lords' participation and/or eager participation with whatever policies he wishes to institute...which should be how it goes just how it is with springtime flowers and such, so with feudalism there is a lot of self-contradictory dynamics that serve to generate the same old conflicts or plant the "seeds" of such potential

4) an impure repetition of Jaehaerys vs Rogar and the conflict of male authority there -- the halting of one cycle when another (changing of the seasons, which is inevitable but always yearned for in a weird sort of nostalgia, isolation versus social interaction)

[adachimoe]

Izanagi tries to get his wife back - The Kojiki and Persona 4

Yeah idk this is tl;dr.

The Kojiki is like a collection of ancient Japanese tales that talk about their deities and the creation of Japan. The first 13 or so parts of the Kojiki concern Izanagi and Izanami, which are names you should recognize from Persona 4.

The birth of the gods

Izanagi and Izanami reside in the celestial realm. They are given a spear called Amenonuhoko (Per the P4 artbook, this is also the name given to the spear that the protagonist's Izanagi holds). From the heavens, they use the spear to stir the sea and create Japan, with the first island they made being Ongoroshima. From the celestial realm, they cross to earth on a bridge.

Izanagi and Izanami have a ton of children. 2 of their children are Ohoyama and Kayahime, who in turn give birth to Amenosagiri and Kuninosagiri (the fog from the heavens and land, respectively). It's thought that these two represent the barriers between heaven and earth. Like when it's foggy and you can't see the mountains, it's because Amenosagiri is hiding the mountains from you. Them being fog deities probably drove the decision to have them appear in the game as antagonists and boss fights. The kids lift the fog and uncover the truth... by actually beating up fog deities.

When Kagutsuchi is born, his flames burn Izanami and she dies. Izanagi buries her on Mt. Hiba. Izanagi's mourning tears create a water goddess, Nakisawame. Kagutsuchi is the identity of the being in P4U2 who is using Sho. Nakisawake isn't in Persona 4 but she does show up in other Megaten games.

In his grief, Izanagi murders Kagutsuchi with a sword, which is probably why Narukami and Adachi's combo attack in P4U2 that they use to defeat Kagutsuchi is described as being sword-like. The thunder god Takemikazuchi (Kanji's first Persona) was born from Kagutsuchi's blood splatter.

(EDIT: Ah, I had forgotten about this. As ue pointed out, the weapon you get for the protagonist from the Reaper is a 10 bundle length sword ('bundle' is an old measurement), which is a reference to the type of sword that Izanagi uses to kill Kagutsuchi. The specific 10 bundle length sword that Izanagi uses was called Amenoohabari, but I don't recall that specific name being brought up in the game?)

(EDIT 2: I had to go check this, but in the English game the protag's Reaper weapon the "Blade of Totsuka". So, to clarify, "Totsuka" is the part that means "10 bundles long". I get why they tried to make it sound like a sword name.)

While the scenario isn't 1:1, I believe when you're given the option to kill Namatame after Nanako dies is the game's version of Izanagi murdering Kagutsuchi. Do you give into rage and grief, and walk the same path as the mythological Izanagi? It's by straying from the myth and convincing your friends there's still something left to uncover that Nanako makes a miraculous recovery. It's like "Japanese mythology but you're built different".

Izanagi's journey to Yomi

Izanagi turns into that Reddit post about, "I would do anything to have sex with my wife one more time", so he journeys into the underworld called Yomi. While Shinto doesn't really have a heaven or hell, Izanagi gets bad vibes from Yomi and he accumulates impurities while he's there. (I spoke a bit about how Japanese people view Yomi in my pilgrimage to Yomotsuhirasaka post.)

Izanagi finds Izanami and wants to bring her back so they can continue making Japan. At first, she refuses after eating the food of Yomi. But since Izanagi came all this way to get her, she decides to talk to the ones who rule over Yomi. She tells Izanagi to wait for her to return and not snoop. Izanagi gets impatient while waiting for her, so he goes against her wishes, breaks off a tong on his hair comb, and uses the tong as a torch. The bamboo comb in Marie's social link likely comes from this part of the myth. The characters even talk about how it holds the meaning of "separation".

This flame illuminated the truth that Izanami was trying to hide from Izanagi: She no longer held the form of a woman, but a rotting corpse. In the game, this is represented by the orb seeing through Izanami and showing you her true corpse-like form. Izanami's corpse contained 8 gods such as Ohoikazuchi and Kuroikazuchi. Both get referenced in Persona 4 as moves used by Izanami. All 8 were said to be thunder gods which is probably why Izanami blocks thunder during her boss fight. Sorry Kanji.

Izanagi no longer wishes to tap that (he's a coward tbh), so he tries to flee from Yomi. Izanami gets upset that her man didn't listen to her and is also walking out of on her. In response, she sends the Yomotsu Shikome to chase after him, which also appear in Persona 4 as a Fool-type Persona. Izanagi manages to distract Izanami's minions with peaches, which might be why you can find Peach Seeds in random chests in Persona 4 dungeons lol.

And this brings us to the next "Japanese mythology but you're built different" moment with Marie and the Hollow Forest. Through the entire dungeon, Marie tries to tell you to stay away from her. Her narration through the dungeon is about how she puts up a front to keep people away. When you meet up with her on the last floor, she tells you who and what she really is. But unlike mythology and despite her constant "leave me alone", the protagonist doesn't run away even after finding out what Marie really is. You're able to bring her back to reality.

Izanagi gets divorced

Izanami takes matters into her own hands and confronts Izanagi at the slope leading into Yomi called Yomotsuhirasaka. In Persona 4, the protagonist dreams of being in Yomotsuhirasaka and fighting a mysterious figure at the beginning of the game. Later, the protagonist and his friends go there to confront Izanami on the final day inside the TV. In Persona 4 Dancing, it's also used as Adachi's dancing stage to represent that he's dreaming.

Izanagi uses a gigantic boulder to block the slope so that the dead can't wander out of Yomi. Because of Izanagi's foolishness, Izanami threatens to kill 1000 humans per day. Izanagi replies that if she kills 1000, then he'll just make it so that 1500 are born each day. And this is where the cycle of life and death comes from.

Izanami saying she will kill 1000 is why the Izanami in the game has the move called "Thousand Curses" that deletes your party members. To counter her "Thousand Curses", the protagonist creates Izanagi no Okami using the bonds he forged with the people of Inaba, and uses the "Myriad Truths".

In Japanese, this move is called "Tens of Thousands of Truths", so the number scaling is to counter Izanami using a skill called "Thousand", while also amping it up way past the 1500 number that Izanagi gives her in mythology. When Narukami uses his instant kill in P4 Arena, one of his voiced lines references the cycle of life and death while changing the number from myth again: "A thousand die, ten thousand are born".

This is also a "Japanese mythology but you're built different" moment. The Izanagi of myth was unable to accept the truth in two ways: He was unable to accept the truth that Izanami was gone, so he ventured into Yomi. And when confronted with the truth of Izanami having turned into a corpse lady, he ran his ass out of Yomi. But our protagonist - Bowl Cut Boy, Yu Narukami, Gigachad Ziodynecock - has uncovered the truth, accepted it, and then jumped back into the TV to confront it. Hell, we're even outdoing the mythological Izanagi just on statistics: The mythological Izanagi could only counter Izanami with the birth of 1500, whereas the protag and his harem can apparently give birth to 10,000 per day.

Izanagi takes a shower

After parting from Izanami, Izanagi goes to bathe because of how many impurities he acquired during his time in Yomi. From the impurities that wash off his body, he creates 2 new gods named Yasomagatsuhi and Oomagatsuhi. Per a Japanese resource about the Kojiki, the difference between the 2 isn't really clear. Oomagatsuhi is treated as some sort of god of "really bad shit is happening", disaster, misfortune, bad vibes, etc.

These two Magatsu entities are treated like gods who bring about disaster and misfortune and such. After ridding himself of the impurities, 3 new gods are created to mend and purify whatever the Magatsu dudes mess up. 2 of the 3 were named Kaminahobinokami and Ohonahobinokami. "Nahobino" and "Magatsuhi" probably look familiar if you've played SMT5.

The association between "Izanagi acquiring impurities in Yomi" and "Izanagi washes the impurities off and it forms 2 gods with 'magatsu' in their names" is where Adachi's Persona, Magatsu Izanagi, gets its name. The in-game compendium describes him as Izanagi's counterpart who ruins everything. Given the context of the myth, I get the mental image of him representing Izanagi specifically during his time in Yomi. Or an unpurified Izanagi - an Izanagi who really needs to take a bath.

Adachi probably also needs to take a bath, let's be real. Him having Magatsu Izanagi still in the fighting game just means he hasn't taken a bath yet during his 5 months of police custody.

Izanagi creates even more gods as he purifies himself, with the last 3 being Amaterasu (Yukiko's 2nd/3rd Persona), Susanoo (Yosuke's 2nd/3rd Persona), and Tsukiyomi (Sho's Persona). There is also the Haraedo no Okami (Chie's 3rd Persona), a term to collectively refer to a bunch of other seemingly unnamed gods that Izanagi created in the process of purifying himself.

The Izanami who masquerades around as the gas station attendant seems to represent an Izanami who is a result of the myth being played straight. To pair with her, Adachi seems to represent the Izanagi of mythology. The game happens because he uncovered the truth about a woman (Mayumi), she didn't fit the image he had of her, and he didn't take it very well. This isn't 1:1 with mythology (as was with Namatame and Kagutsuchi), but I think the game's version of Izanagi's rejection is how Adachi's months of accidental hijinks influence Izanami to think that humans don't want to see the truth.

However, after the initial bit with Mayumi, Adachi's role in the story feels like it correlates more to Izanami. See the "Bonus Round" at the end of this post.

The Hare of Inaba

There is some additional mythology that's also in the Kojiki and takes place after the creation story. It's kinda helpful to understanding the area where Persona 4 takes place.

The town being named Inaba comes from the Hare of Inaba. You might recognize the name as a demon in other SMT games. One of the characters in the myth is Okuninushi, and he has a bunch of brethren that are collectively known as the Yasogami. Aside from naming the town, I believe this is the reason why Namatame's delivery truck is a parody of Yamato that says "Inaba Ta-Q-Bin" and very specifically uses a rabbit logo. Also why the protagonist goes to Yasogami High.

"Yaso" is a string of letters that has come up a couple times by now. Okuninushi's siblings were the "Yaso"gami, one of the Magatsu duo was called "Yaso"magatsuhi. This doesn't mean these are all connected, though. "Yaso" is an older word that means 80, but it's more like expressing a plurality. Like how in English, we say "there are one billion Persona 5 spinoffs" as hyperbole for "many".

I don't think it's supposed to mean anything particular in Persona 4, though something like Izanami's "Fury of Yasogami" move could probably be read as "Fury of the Gods". And since the protag and his friends have various gods as their Personas, Yasogami High might as well be "Highschool of the Gods". Maybe Yasoinaba means there's a rabbit problem in the area lol.

Princess Kaguya

There is another myth that is nice to know for Persona 4 Golden, and that is the Tale of the Bamboo Cutter, aka Princess Kaguya which is not related to the Kojiki. Kaguya is also the name of the ultimate Persona of the Aeon arcana, and it's a very fitting choice for something related to Marie. Like in the story about Kaguya, by completing Marie's social link you are giving her a longing and attachment to mortals. There is a saying in Asia about how it looks like there's a rabbit on the moon and Kaguya is a moon person, so this is likely why the Kaguya Persona has rabbit ears. And the rabbit imagery kinda ties Marie back to Inaba due to the association with the Hare of Inaba.

Bonus Round: Another Izanami has entered the building

I believe that the protagonist's relationship with Adachi can also be correlated with Izanagi and Izanami even though Adachi is an Izanagi user himself. Like how Izanami tries to hide the truth about herself from Izanagi and how Marie tries to send everyone away and get them to quit caring about her, Adachi also hides who and what he really is. He has covered himself in lies and bullshit.

When you corner him in December and he jumps into the TV, the subsequent plot to merge the TV and real worlds seems to be a result of him thinking he has nowhere left to go. He is indeed a criminal who has done a little murder, but he's incorrect in assuming that he has nowhere left to go. Despite the protagonist knowing he's a murderer, you can still continue to reach out to Adachi by meeting him inside of the TV by yourself. Dojima also shows him an act of kindness after you beat his ass. This continues into P4U2 as well.

I think the good and true endings represent the protagonist seeing the truth about Adachi and not running away. And then also going the Marie path by trying to help him. You are symbolically dragging Adachi out of Yomi and purifying his mental when you take him out of the TV. Perhaps kicking and screaming, and also into a jail cell, but yeah.

In the Accomplice ending, the protagonist has seemingly been fooled by Adachi as he looks back on the memories he has of him from his social link. Like in myth, as the fire revealed Izanami's true form to Izanagi, Adachi's crazy face shows itself after the fire from the lighter. Unlike in myth, the protagonist doesn't run away.

However, unlike the good endings, Adachi also doesn't really get better in this ending, the truth about the murders never comes to light, and it's uncertain if reality is screwed or not. Perhaps it's a protagonist who, rather than dragging Adachi out of Yomi, is now metaphorically stuck there with him. You skip a few social link ranks and instantly max out the Clown/Jester social link and gain the ability to fuse Magatsu Izanagi -- not because you've come to an understanding with Adachi, but because this is now your life too!

The Birth of DDS:MT

Lastly, as some trivia: the author of "Digital Devil Story: Megami Tensei" (the novels that led to SMT and eventually Persona), Aya Nishitani, recently tweeted the following regarding the creation of his novels:

As it turns out, "Japanese mythology but you're built different" is in the game's family lineage.

---

Anyway, the major takeaways from this are:

Adachi is woman-coded

Adachi hasn't bathed in 5 months

[fountainpenguin]

"The world's smallest violin really needs an audience, so let me play my violin for you..." (x)

---

New Origin of the Pixies chapter today!

Chapter 43 - “Letters and Numbers”

Read on FFN || Read on AO3

Start from Chapter 1

---

Since Sanderson came into his adult wings last chapter, it was only a matter of time before his younger coworkers did too. Tensions rise as Longwood and Smith begin to assert their dominance, and H.P. does what he can to ensure his position as Head Pixie remains secure.

Next time we see these kids, we'll be off to war...

(First 1,000 words under the cut)

---

Letters and Numbers

Spring of the Yellow Tailfeathers

---

Longwood hovered by the tram station, his shades pushed into his hair and his arms crossed. As I drifted up to join him, I raised an admittedly exaggerated brow. "And you're absolutely sure you don't want me to call your Refracted counterpart?"

"I am."

"You realize that after today, you can never enter a Daoist shrine again. Without her kiss as a juvenile, you're impure. Your window of opportunity will have closed. If you ever want in again, you'll have to travel to the High Kingdom and meet on her territory."

"I get it, H.P." He smiled thinly. "I'm Zodii. I'm all Zodii."

I suppressed my sigh. "All right. No ceremonial coming of age kiss. Well, if we're not going to be spending the evening witnessing a dance, I'm glad we're going out instead." I picked up my coat and pulled it on while Sanderson watched from the stairs. "Where do you fancy? Preferably someplace with soda."

Longwood sized me up with a rueful sideways glance. "H.P., I'm 164,000. Adult wings or not, I can't legally drink for 25,000 years."

"… Right. I knew that. So where do you want to go? Hawkins and I went hiking, and Wilcox and I spent the weekend soaring above the cloudlands as geese. You and I have to go somewhere- anywhere you want. A getaway for just the two of us. That's Pixie tradition."

"I want to go to the Leaves Temple and present myself before Thurmondo."

Oh. I wrinkled my nose. "Um. That place by the Frozen Garden Palace? That's what you want? Am I even allowed to go there?"

Longwood nodded. "You're allowed to be on the lower two levels. The echo chamber is on the top floor. H.P., I know you don't believe, but I want you to come and meditate with me. That's my birthday wish."

I watched his face for any hint of ulterior motives. "What exactly do you plan to do while I'm there?"

"Just pray, and think, and listen. It's the Temple of Curiosity. It's sort of a play area up front for the nymphs and pups, and more of a museum in the back. Lots of little puzzles to fiddle with and solve. You'll like it."

"Okay. If that's what you want." I glanced over my shoulder. "Sanderson, you're in charge. No parties."

"Yes, sir."

We took the pilgrimage without magic as best as we could. I would've been content to ping there and be done with it, but Longwood insisted on the trams. At least using magic on the way home wasn't against their self-imposed rules. Longwood and I arrived in Cornflower City on Wednesday, then paid the temple a visit in the morning. I'd glimpsed the temple in passing: lush plants that betray the frosty outdoors and all of that. I'd never been inside before. Longwood walked me to the door. We entered together.

The noise hit me first. Longwood led onward and we stepped from the hall into an enormous brightly lit room.

"Holy chaos…"

Everything was a puzzle. The floor. The walls. The tables and chairs. Puzzles of cloudland cities. Puzzles of the Rainbow Bridge. Puzzles of famous monuments. Puzzles of planets. Puzzles of farms, animals, factories…

I turned a full circle, sliding my hands up to grasp my hat. Mazes of wire. Mirrors that alter your appearance in nonsensical ways. Children's toys strewn all over the ground (Ah, so that's how the Zodii lure you in young). Fairy nymphs and Anti-Fairy pups raced and poofed back and forth, shrieking and chortling as they zipped from one place to another. Amused parents sat on benches along the walls.

Longwood looked at me, awaiting any further reaction on my part. "If it's too much, sir, on the other side of the room, there's a door that leads into the meditation hall. It's quieter there."

I squinted. There was laughter, and crying. Bright construction paper. Train sets with engines and tracks. Interactive wall panels. Tunnels. Slides. Climbing bars. Trampolines. Squishy blue mats. Ringing rainbow xylophones. Spinning hoops. Wooden blocks. Sports balls. Foam balls. Toy blasters to fire those foam balls. Adventure quests and target games you could work your way through with a pretend wand in hand. Scoreboards?

It was every doctor's office waiting room, playground, splash pad, nymph gymnasium, and socializing nursery I'd ever imagined contained under one roof. My awareness zinged in a thousand directions at once, trying to track every rapidly moving kid, shot ball, and thrown toy. Every toenail, every hair, every dust flake, every skin cell.

Howls of pain. Bruises? Blood? Snot? Barf? Pee? There was no way to know what wild kids did when ducking through the tunnels and enriching themselves where adults couldn't see them. I am almost positive everything in there was liable to give you some contagious disease at the simplest brush of your hand. Nothing in there was sanitary. Nothing in there was safe. It wasn't right.

"Longwood," I whispered, "I can't do this. I can't stay in here. Nothing in here is organized. I'm going to have a meltdown. In front of all these people."

"Really?" He looked again around the Temple. "I thought you'd like solving the puzzles and filling in the coloring sheets."

"I will. Oh, I will. Longwood, I'm glad you have the ability to focus on just one thing at a time. To set up just three of a hundred dominos, to rotate a wheel filled with beads just half a turn, to flip an hourglass over when it hasn't timed out, to roll a play cloudcar a short ways across the floor, and then move on with your life."

I met his gaze, tugging my hat lower. "But if you start me on this, I swear I am not leaving until every one of these puzzles is done at the same time, and stabilized that way. And I do not care how many nymphs or full-grown adults I have to bowl over to do so. Either let me absolutely loose, or get me out of here- now."

[Cnt'd on FFN / AO3 - Links at top]

[aihoshiino]

I'm the one who sent you a question about the interview in Da Vinci magazine and the recent one about Kana. I enjoyed reading your opinion a lot, so I did a bit of scrolling back and reading everything.

I saw your post about how Akane and MEM were not supposed to stay after the Love Now arc some time ago, but I am 100% sure Akane and MEM were supposed to stick around after the main arc. MEM is another piece that is related to Aka's grand game of guessing the ending, so I will avoid talking about it for now (but I think you already knew about this since Nobuyuki did called MEM by the nickname of ME-san). I actually planned to discuss this with you, but laziness got to me until Sneaky pissed me off on 4chan, and I just kind of wrote about this topic (such impure motivation) there. I figured I should share this here as well. 

For Akane, it is actually even more straight-forward than for Kana or Ruby. I used to ponder a lot about why Aka gave Ruby the Amaterasu line and Kana the image of the sun, but nothing for Akane. It doesn't really make sense because Aka is not the type who would give an easy answer to those actively seeking things behind his lies and riddles. In the sense of competition for who will end up with Aqua, not being linked to the image of the sun is a big red flag. In the more meta sense of children who are neglected by adults in the entertainment industry trying their best to shine and help others shine, it also doesn't make sense to have Akane never being put into the position of Amaterasu, even if there is only one real sun by the end of the story. The message should be that everyone can shine if they get help and are put into the spotlight. But eventually I arrived at the evidence that linked Akane to this whole Amaterasu/Sun thingy.

We start off with the real couple in Love Now: Nobuyuki and Yuki.

Nobuyuki Kumano (熊野ノブユキ). Nobuyuki is a name often written as 信幸 or 信行. If you read them in Onyomi, they are read as shinkou. The kanji for shinkou is 信仰. Together with his family name, Nobuyuki is a reference to the Kumano faith (熊野信仰). 

Nobuyuki's lover is Sumi Yuki (鷲見ゆき). The action of visiting the three grand shrines at Kumano is called Kumano pilgrimage (熊野詣). This action has been taken successively by many Emperors of Japan throughout history. When this action is taken by the emperor, it is referred to as miyuki (御幸). So Kumano Nobuyuki x (Su)mi Yuki is a reference to the three grand shrines at Kumano. Among the three, there is Kumano Hongu Taisha, which enshrines Ketsumiko-no-okami, which is Susanoo in Shintoism and Amida Nyorai (Buddha of Infinite Light) in Buddhism. Susanoo is also linked to Yatagarasu.

The 'su' part in Yuki's name is also special. 鷲 means eagle. In the myth about Amaterasu hikikomori phase, there was a god who played a string instrument. When Amaterasu finally stepped out of the cave and light returned to the world, an eagle landed on the end of the string instrument and the god perceived that eagle as an image of a bird who brightened the world. The one who played the string instrument in Love Now was Kengo Morimoto, so it is not just a random setting. 

Morimoto is a shrine in Shiga Prefecture that enshrines Amano-Iwato-Wake-no-kami (天石門別神) the god who is said to have also participated in getting Amaterasu out of her hikikomori phase. Nobuyuki is also a dancer just like Ama-no-Uzume. So we can say that in this arc, Akane was in the position of Amaterasu. Akane was written to be special from the start. 

As for the part why the dancer is not playing the active part, I think it is because Aqua is not a dancer, but Aka wanted the protagonist to be the one to save the day. The same happened in Tokyo Blade, when Kana specifically monologued about whether Akane wanted to 'dance' with her. In this arc, the one who was put into the role of Amaterasu is Kana, while Akane is Ama-no-Uzume. Both times, Aqua was doing the heavy lifting instead of the 'dancers'.

This is outside of the scope of the discussion, but the colours of the glowsticks were also not random. In Japanese, there is a thing called 紅白文化 that treats red and white as contrast colours. Ai, who has a red glowstick; Ruby, who inherted the red glowstick; and Akane, who has (Aka: red) in her name, all share certain traits that contrast with Kana to some degree. Also, Aka gave Akane the surname Kurokawa, which means Akane has something in contrast with Kana but that something is also different from Ai and Ruby. 

Publishing this one largely without commentary because I think it's some really interesting analysis and stands on its own without me needing to add to it! and also because poor anon has waited so long for a response... whoof

That said, re: Akane and Memcho - for what it's worth, I'm pretty sure their being later additions to the cast as opposed to being intended to join the story from their inception is something confirmed by Akasaka and Mengo. At the very least, in Mem's case, Aka and Mengo confirmed in the same interview where they talk about Ai's death being a during serialization decision; Mengo jokes about characters how surprising it is when certain characters who were intended to be one-offs end up becoming part of the main cast and Akasaka confirms that Memcho was one of these characters and that her role grew in the telling because he ended up liking her so much. She was not originally intended to join B-Komachi but he liked her and wanted her to continue having a role in the story and so it happened.

While it's worth noting that there is no direct confirmation that the same is true of Akane, I do believe it to be the case just based on how rapidly and how extremely her character changes post LoveNow. It's actually kind of jarring just how many of the things that come to define Akane in the latter half of the series like her rivalry with Kana and her genius actress analyst skills are like, transparently and hastily sellotaped onto her in the aftermath of that arc rather than existing as part of her from the start.

That's obviously not to say that she can't have grown into a role of more vital importance - she very clearly has! - but I just don't believe she or Mem were planned as big movers and shakers in the story from the start.

[aysufs]

Abdullah ibn Mas’ud reported: The Messenger ﷺ said,

“Perform the Hajj and ‘Umrah pilgrimages, one after another,

for they both erase poverty and sins just as the furnace removes impurity from iron, gold, and silver.

There is no reward for an accepted Hajj but Paradise.”

Sunan al-Tirmidhī 810, Grade: Sahih (authentic) according to Al-Tirmidhi

[shintoinenglish]

Susano'o no Mikoto

Susano'o no Mikoto is often misunderstood. This is, in part, due to the written Ise Faith myths depicting him as violent, emotional, and destructive. Some speculate that there was a political motive to this - namely, to put down and disrespect the clan in power at Izumo.

In Izumo faith and Kumano faith, Susano'o no Mikoto is a powerful kamisama who has blessed us in so many ways. In Izumo, he wrote the first waka poem for his wife, Kushinadahime, after rescuing her from a fearsome eight-headed dragon known as Yamata no Orochi. Yamata no Orochi's body produced a sword, Kusanagi, which Susano'o no Mikoto gifted to Amaterasu Omikami in order to make up for the misdeeds chronicled in the Ise myths. Susano'o no Mikoto also tore out hair from different parts of his body to create trees for his descendants.

In Kumano, Susano'o no Mikoto is equated with Ketsumiko no Ōkami, the kamisama of Kumano Hongū Taisha. This kamisama is extremely accepting, benevolent, and has oracular qualities. One story tells of an old woman who is attempting to make 48 pilgrimages to Kumano, but laments when she cannot complete the 48th trip. Ketsumiko no Ōkami appears to her in the guise of Amida Buddha and reassures her. This attitude is echoed in Kumano Hongū Taisha's head priest Kuki Ietaka, who urges everyone to visit and partake in the spiritual rebirth that is one of Ketsumiko no Ōkami's blessings, as well as the three Kumano shrines at large. In an oracle, Ketsumiko no Ōkami declared that anyone, believer or non-beliver, pure or impure, can pray to him. This led to the popularity of Kumano with women and disabled people, when some sacred mountains like Kōyasan historically forbade women.

In syncretic folk traditions, he is the same as Gozu Tennō, or the Ox-headed Deva, who protects people from disease. Susano'o no Mikoto and Gozu Tenno are alternately identified as the kamisama behind the somin shōrai charm, which protects people from disease and bad luck. In this story, the kamisama disguises himself as a traveler and seeks shelter and food from different humans. The first man he asks is rich but stingy, and refuses to shelter the disguised kamisama. The next man he meets is named Somin Shōrai -- a poor man who readily extends a helping hand. In thanks, the kamisama blesses Somin Shōrai's family with a charm that will protect them from a coming epidemic.

[the-fiction-witch]

The Faith P2

Media - Game Of Thrones Character - Lancel Lannister Couple - Lancel X Reader Reader - (OC) Lillyanna Baratheon (Daughter of Cersei & Robert) Rating - Sweet + Guilty Word Count - 1150

Lancel was a flurry of motion inside the Sept, preparing for evening prayer. It was a task he always took pride in. The routine and focus always helped purge his mind of impure thoughts, and for a moment he could simply get lost in the rhythm. Lighting the candles. Arranging the Seven-Pointed Star. Even if it was the most lowly of the tasks. Now the evening service had begun, and he took his position beside some of the other novice members of the Faith Militant. The high sparrow began to speak leading the prayer, Lancel let his head hang low listening to the prayer intently but his mind betrayed him, as he got flashes and flickers of Lillyanna…

The high sparrow was droning on, but Lancel was... somewhere else. He had thought he had calmed himself down, buried that sinful warmth that was present within him. But as the High Sparrow continued, he got flashes of her. A glimpse of a smile, or a laugh. Or a touch… He gripped the table fiercely and hoped that he would not let his mind wander during the entire evening prayer. His cheek burned where she had kissed him, and his mind flooded with all the kisses they had shared when in the red keep together, he remembers

The night before Blackwater...

The thoughts and memories were assaulting him. He couldn't help but feel a... warmth from them. The memory of her lips gently pressed to his, the way she gently cupped his face and ran her fingers through his hair. The wine upon her breath... How she whispered his name… he remembers so much of that night when they kissed with such passion, when they made love before the battle just in case he didn't come back, there were words then whispers that he'd be wed to her but that was all the past now…

He had to resist the memory of that night. For that was a night of drunken passion and lust mixed with fear. They had both thought he would die. That there was no future. He had felt true love for her that night, and he had whispered promises he had not kept... He couldn't let his mind linger on those memories. For his body was reminding him exactly how he felt...

He was relieved when the prayer ended, and the time was over. However, another memory stuck to him. That of her promise to come back tomorrow. He pushed the thought from his mind, the images of her coming to pray next to him. Sitting at his side, and the smell of her hair when he knelt beside her...

Perhaps this was a test. To see if he could resist the desires growing inside him. And at the moment, he was failing.

The other members of the Faith were all talking, about what he had no idea. Their words simply bounced off him as his mind began to plan. He had to get her out of his thoughts, and the only way to do so was by throwing himself into his duties. By making a pilgrimage. Maybe across Westeros to Oldtown.

The thought had merit. He quickly approached the High Sparrow. "Father, I need guidance."

"Lancel, of course, speak your mind my son" the High sparrow nodded

"I wish... to go on pilgrimage. To walk to Oldtown and see the Great Sept, and the Citadel. To spend time in worship."

"I see, a pilgrimage is a very key part of any fully devoted follower of the seven, however it is not one to be taken lightly and should be something you dwell over and meditate over many times and years before your spirit is ready. I have never heard you speak of pilgrimage before in truth tell me, is something else leading?"

Lancel should have expected the High Sparrow to question his motives. The man was not a fool, and he had long since seen through the golden lion of Lannister. He considered the High Sparrow's words and decided it would be better to give a honest answer than to lie. "I have... been... distracted as of late. Sinful thoughts have assaulted me. I need to remove myself from my current environment."

"sinful thoughts tell me of what sin brother Lancel?"

That was the question he dreaded the most. "Lust," The word came out with a whisper. "Sinful and impure thoughts of a woman. I... need to be away from her... them... that's what is right, isn't it? So I can purge my mind and soul."

"I see, lust is often one the younger members find tricky. Of course, we never wish to offend the great work of the maiden at making the women of Westeros beautiful but our role as men of faith is to appreciate but not enjoy a fine line many struggle to walk, especially at your age, tell me have you struggled with these thoughts often?"

"No..." The answer came out faster than expected. And not completely dishonest. He had never felt such lust before, or at least with someone he considered a friend, or was familiar with... "It only began when this one particular woman and I began speaking recently. We have a... history that I have been struggling to forget."

"I see, memories can be sinful to look back upon with pride and envy dear boy. And memories of women my goodness even the best of us struggle with the lust and pride of maidens of the past. But a pilgrimage will not aid this Lancel. If these feelings come to you now then the gods are testing you, putting you to a test likely to see if you shall rise as high as they plan. You should meditate over these thoughts, go to her and confirm your faith with her, remind her of the sin you shared and ask her to repent with you. Bring her light Lancel"

A test. The high sparrow's words gave Lancel a small sense of relief. He was struggling because this was a test. A test of his faith. But the High Sparrow's recommendation had him hesitate for a moment. To bring her light. To have her sit with him as a repentant member of the Seven. It seemed so simple, so easy. But also dangerous. To sit with her. Close to her...

But the high Sparrow's advice seemed to give him a goal, a path. A way that he could perhaps get her out of his mind for good. "I will... speak with her. Pray with her. To repent." Not that he could actually repent, given their history. But perhaps he could bring her light.

"good, meditate tonight on what you may say to her"

"I will." And yet... his heart would not calm itself. He had plans... to speak to her the next day. Alone in a Sept. He knew he should be nervous, anxious, repentant... but somehow, he could almost say that he was... excited.

Excited to spend time with her. 

[env0writes]

Impure Pilgrimage, 5.3.24 “Lover's Nest"

@env0writes C.Buck   Ko-Fi & Venmo: @Zenv0 Support Your Local Artists!   Photo by my friend Mika

They say that I remind them Of a bird they’d often search So now I’m seeking weather warmer Than their shoulder, cold, as perch

Woo me as you would With words so warm and cozy Press upon me like the waves I’m sure to find you nosy

They say quite lot a many Sighing, lying, vying turns of phrase Hold me gently, as my birdly hollow bones Can be broken by such steely gaze

Weary arms cannot take To gale-swept winds in flight Nor be held hand-in-hand Down the aisle wearing white

They say this and that Though none of it be true So on South I fly Looking anywhere, but you

[minervacasterly]

2 February 1511: On this day Catherine celebrated her churching. The ceremony coincided with the festival of Candlemas. Amy Licence explains this event in her book 'Six Wives and the many mistresses of Henry VIII' :

"Catherine's lying in process would have lasted around a month. Her body needed time to recover but she was also considered impure until the service of churching, or purification, had cleansed her from the physicality of birth. After she had undergone the ritual of sitting up, assisted by high status women, she would have been dressed in fine clothes and walked the short distance to her great chamber, where the bed of state was set up. There, the nobility and the chapel royal being raised from the bed by two dukes, in a symbolic return to public duty. She was offered a lighted candle, which she carried in procession to the church door, for a short service of blessing. It was symbolic that Catherine's purification was timed to coincide with Candlemas, on 2 February, the traditional ceremony of cleansing of the Virgin Mary, when queens usually took the role of Mary in that day's procession. It associated her with the delivery and purity of the Virgin, whose cult was at its height in pre-Reformation England. In turn Henry set out on another pilgrimage to Walsingham, where he left an offering and commissioned the royal glazier to make a stained glass window for the Lady Chapel"

[muutos]

if he said that this was his last hope to salvage faith in his religion, it would be a lie. faith is not the issue. the presence of god, is not the issue. an odd case, in that he's seen the light. has seen what is waiting for him, on the other side. god is real.. yet, is he righteous? is he deserving of piousness? why is the man chosen by his hand to spread his word, forsaken to a life of loneliness? a life of praying for a mother long dead, each time he dresses in vestments for mass? for her sin of giving him life.. a sin indeed. each day buried beneath the ground, spiting his prayers for her health & safety. & knowing only two things in life, he toes the line. whip lashes on his back a dirty reminder of his faith's demand for penance, that he's never quite rewarded for. layers upon layers of his shame, each time he swallows a pill. each time he has an impure thought. each time he touches himself, earnestly in the dark. tears staining hospital grade & neatly creased sheets. wondering how he had once been so fulfilled by Him. by his faith. by the smiles of his congregation, & the words he spoke on the altar. words that he so desperately believed in. that he lived by, & that kept him afloat when the most crippling of his days were upon him. getting him through the disdain of the diocese, of being 'brother duke' -- of having his mother decline his letters, as an attempt at communication. through it all, he thanked christ our lord, amen. a personal pilgrimage, one might call it. another priest looks after his church, which fills him with immense anxiety. his dirty secrets locked away in chambers & in desk drawers... nobody besides his clergy knows that he does not reside at the clergy house. yet not even his clergy knows what goes on after dark. & he is quite certain the aging father they sent to speak over his german congregation, was not one to snoop in places that are up more than five steps. the first time he's stepped foot in germany since his early twenties. & even if it's not his village, he's never gotten the chance to experience the parts of his country that are most revered. he'd run away from the political turmoil, from the scrutiny.. the years it took to finally stabilize his native land. the country having faced an identity crisis, in all it's years. yet now that he's here, he's not sure how to feel. if he should feel happy, or if he should feel shame. it feels like he's facing what he's been avoiding, yet his visiting the Berliner Dom is deliberate. for if god sought the most opulent of his houses to monitor, this would be it. can you hear me? can you see me? -- can you feel me?

he walks up the massive rows of pews. dressed in his clerical uniform, yet it's slightly masked. cardigan sitting over black. denim even further disguising him with the civilian. he follows proper disposition when entering a church, as is now clockwork. imprinted like the military mind to their routines. dips fingers to font, blessing himself. & naturally, in seeking some favor from the Lord, he lights his candle. placed before sacred image, whilst bathed & basking in the warm light of the Lord. glowing against cream walls, with gold & maroon accents. the history of this building weighty, as it's touched by the city's hardships like no other. standing buildings in berlin a testament to it's resilience. the entombed another element of the experience. restoration of the building a televised event. such things he's been naive to. it's something he contemplates, as he enters the pews following genuflecting. formal, yet to him he needed this to be as by the book as he's always been. trying to ignore the swimming of norcos in the put of his gut, whilst he kneels. clasped hands clutching his rosary, & resting against the back of the pew before him. closing ocean eyes, as he begins his desperate plea..

@vileincarnations / / promised starter for mephisto

[masjid-world]

Abdullah ibn Mas’ud reported: The Messenger ﷺ said,

"Perform the Hajj and Umrah pilgrimages, one after another,

for they both erase poverty and sins just as the furnace removes impurity from iron, gold, and silver.

There is no reward for an accepted Hajj but Paradise."

Sunan al-Tirmidhi 810,

[jyotishforyou]

Significance Of Sawan Somvar Vrat

Sawan is the Hindu calendar’s fifth month. Shravana is another name for savan. It is a month dedicated to the worship of Lord Shiva, also known as Mahadeva, Maheshwar, Neelkanth, Rudra, Naresh, Shankar, and other names. savan is one of the most desired months on the Hindu calendar, as worshippers of Lord Shiva wait all year for this auspicious month to pay their respects to him. A large number of devotees go to Haridwar, Devghar, and other important sites while holding Kanvar on their shoulders. During the holy month of Sawan, a variety of celebrations are observed. Sawan is also a month that is joyfully welcomed by the people, since the month of Shravan ushers in the monsoon, bringing respite from the blistering heat of summer.

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Sawan's Festivals

During this holy month, a lot of celebrations are held. As we all know, India is a diverse country, and sawan celebrations differ in the northern and southern parts of the country. In the month of Sawan, the northern area celebrates a variety of festivals.

● Sawan Somvar Vrat ● Kamika Ekadashi ● Hariyali Teej ● Nag Panchami ● Shravana Putrada Ekadashi ● Varalakshmi Vrat

What exactly is the Kanwar Yatra?

Kanvar Yatra, also known as Kanwar Mela, is a religious fair that begins in the sacred month of Shravana and lasts for three months (Savan). Lord Shiva devotees trek barefoot to Har ki Pauri in Haridwar, Gangotri in Uttarakhand, and other locations to collect holy water from the sacred river Ganga and dedicate it to Lord Shiva. Kanwariyas are devotees who engage in this yearly pilgrimage (Kanwar Mela).

The narrative of Kanvar Mela goes back to the period when the ocean was being churned (Samudra Manthan). A fatal poison was also received as a product, along with various other items. Mahadeva swallowed all of the poison to rescue the world, and as a result, his neck went blue. It is for this reason that he is also called Neelkanth. Ravana, a fervent disciple of Lord Shiva, is said to have taken Gangajal and sprinkled it over Shiva Lingam using a Kanvar (a wooden pole at the ends of which weights are tied). Lord Shiva was finally set free from the negative effects of the poison he had swallowed.

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Sawan’s Vrat

In the month of savan, people observe three types of Vrats (fasts). The following is a list of them:

1. Sawan Somvar Vrat: Sawan Somvar Vrat is a fast practiced on Mondays throughout the month of savan. 2. Solah Somvar Vrat: Solah Somvar Vrats are a set of 16 fasts that are practiced on 16 consecutive Mondays. 3. Pradosh Vrat: Pradosh Vrat is a fast kept till Pradosh Kaal in respect of Shiva Parvati to obtain their heavenly blessings.

Vrat rules based on scriptures

● There are particular traditions to perform when fasting in the month of Sawan, according to the scriptures. The following is a list of them: ● The person who is fasting should get up in the morning and shower to get rid of any impurities from their body. ● In any Shiva Temple, milk should be served to Shiva Lingam. ● To worship Mahadeva, an altar should be put up, and the Puja Sthal should be carefully cleansed. Participants of the fast must take the oath to invest themselves in Mahadeva’s devotion during the fast with all their hearts and soul. ● Lord Shiva’s prayers are offered multiple times a day. The very first puja must be performed first thing in the morning, and the second after sunset. ● An oil lamp is lit for the puja, and flowers are presented to Lord Shiva. ● Mantras are recited, and Mahadeva is given nuts, Panchamrit, coconut, betel leaves, and other offerings. ● The Sawan Vrat Katha (Solah Somvar Vrat Katha) is an essential aspect of Sawan that must be performed during the Vrat. Mahadeva’s life is chronicled in the Vrat Katha. ● Prasad is given among family members as soon as the Puja is over. ● The fast can be broken and normal meals taken after the evening Puja.

Mantra for Sawan Somwar Vrat:

Throughout savan, any Shiva Mantra, including Om Namah Shivay, can be recited.

Who observes the Vrat?

Marital ladies practice the Vrat to live a happy and contented married life. This fast is also observed by unmarried women to be graced with a good spouse and a happy married life. Anyone who follows the fast with unwavering faith and devotion is said to be granted by Mahadeva himself.

History of Sawan

sawan Vrat, like every other Hindu religious event, has a backstory. It is said that once there existed a person who was extremely wealthy and lived a lavish lifestyle. He had all he needed, but the lack of a kid was the single source of anxiety and worry in his life. The guy and his wife were Lord Shiva enthusiasts who used to fast on Mondays to appease him. Goddess Parvati, seeing their unwavering devotion, urged that Mahadeva reward the couple with a child. As a consequence, they were able to have a normal son at long last. Amar was the name given to the son, but with his birth came the prediction that he would die just at age of 12.

The youngster was taken to Kashi for his schooling when he got older. His maternal uncle accompanied him, and his parents instructed him to practice Yagna and charity everywhere he went. They passed by a princess’s wedding ceremony, where the groom-to-be was partially blind. The groom’s family was concerned that the mystery of their son’s half-blindness would be revealed. They asked Amar to stand in for the groom, which he consented to. He married the princess out of love, but he didn’t want to mislead her. He opted to write this truth on his bride’s bridal stole (chunri). When the bride got his message, she stayed at her parents’ place and waited for her first husband. Amar went on his trek and arrived at Kashi.

Throughout this period, Amar stayed true to his parents’ words and committed to holy activities. He sat at a Shiva temple on his 12th birthday, continuing to present Bel Patra (Bilva leaves) to Lord Shiva. Lord Shiva opted to gift the infant with the boon of long life when Lord Yama arrived to take away the boy’s life, and as a consequence, Amar did not die and Yamaraj departed empty-handed. Amar came home with his wife, blessed by Mahadeva himself, and his family’s unwavering devotion.

Astrological Importance

It is thought that when sawan begins, the Sun enters the Zodiac Sign Leo, which has varied effects on each of the 12 Zodiac Signs.

Conclusion:

Mahadeva demonstrated that he has always been there for his sincere believers to assist them and shower their wonderful blessings. And, that is why there are thousands of devotees who observe the Sawan Somwar Vrat during Sawan.

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