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I'm Going Slightly Mad

@nogardie

Лёгкая анимагия, оккультизм и поклонение
Nonsense, art and other stuff

every western movie ever made: The wild west is dying. theres no more room left for cowboys anymore…

me everytime: :(

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non-veritas

every samurai movie ever made (both edo and bakamatsu periods): The bushido code is dying. there no more room left for samurai anymore…

me everytime: :(

A lot of westerns are remakes of samurai movies

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bonesawcagematch

those samurai movies were very often heavily inspired by 50′s and 40′s westerns

Cowboys and samurai are brothers separated by time and space.

Best duo.

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huellbabineauxdefensesquad

According to Google, Samurai were abolished in 1868.

This means that at the same time that cowboys were reaching their end, so too were samurai.

Cowboys and Samurai were separated not by time, only space.

I’ve got something else to add to this: there’s also an extremely specific species of mushroom that can only be found in Texas and Japan. I’m serious.

The most ambitious crossover

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armchair-factotum

Fantasy setting but it’s just Texas and Japan together at last

Mycelial portal between cowboys and samurai

@britonell your tags I’m dying xD

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Reblogged enonem

HEY. HOW DID YOU GET SO BIG.

WHAT KIND OF DOG ARE YOU.

I HAVE QUESTIONS FOR YOU.

[video description: a Dalmatian following a horse that is white with black spots. end description.]

this is, btw, probably extremely fulfilling for this dog.

Dalmatians were supposed to be hunting dogs at the founding of the breed, but what they mostly became bred and used for was carriage dogs.

A carriage dog is a dog whose job it is to run alongside a horse and carriage and prevent anyone from interfering with it. They were excellent carriage security. Nobody could reach up and grab the horses reins, nobody could try to open the carriage door - you could even park with peace of mind

This is also how they became known as firehouse dogs, because fire trucks used to look like this

and i imagine having a carriage dog was very useful to prevent even well-meaning members of the public from doing anything stupid to the equipment or horses while you fought a fire.

So the dog in the video is probably feeling very Job Well Done about his activity

You know, I've seen manuscript abbreviations that looked like text-speak, but hand-drawing emojis to stand in for the word ceann (head) in a passage about Cú Chulainn being beheaded is taking that all to a new level

(The line from another manuscript: "Is ann sin d'éirgedar datha aille iongantacha do cheann Choingculoinn")

Manuscript is RIA 23 H 10, Oidheadh Con Culainn, written in 1808.

BREAKING NEWS HE DID IT AGAIN

"a cheann do bheith ar an ngad" but obviously when talking about heads on sticks we should just draw a ☹️ instead

He just keeps doing it. Every time somebody gets beheaded in this text, the word "ceann" gets replaced with 😐 And a lot of people get beheaded in this text (thanks Conall), so this happens a lot.

"Do bhain an 😐 de" He struck the head from him

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Reblogged

There is a phrase in TGCF “身在无间, 心在桃源” (body in abyss, heart in paradise). To really appreciate what it means, you’d have to look at what ‘paradise’ is in this context.

Taoyuan comes from the poem “Peach Blossom Land” written by the poet Tao Yuanming (Jin Dynasty). The piece describes the group of Wuling fisherman who chance across the “Peach Blossom Land” while seeking refuge from the wars caused by the Qin Emperor. The poem describes the “Peach Blossom Land” as a farmland whereby everyone lives in peace and harmony. However, in the third paragraph, the author implies that this was all a fantasy (the author questions that the simple life of Peach Blossom Land could not be compared with the ongoing wars in the real world.

This video depicts the entire sequence of events in the poem.

“Abyss”, or 无间 (Wu Jian) actually refers to the Avīci (अवीचि), otherwise known as the lowest level of Hell. Only those whom have committed the greatest of sins would be banished there. (Thanks @fwoopersongs for pointing this out! 😍😍)

Hence, this line could be interpreted as “despite his body being banished into the lowest level of Hell, the heart is in land of paradise (albeit a fictional one)”.

My comments 🦄🦄

This is so interesting because it shows that Xie Lian was well aware of his sufferings despite his strong front. 😭😭 I think it takes a lot of courage to say something like this. And idk it feels as though he’s almost ignoring his current physical life? (If that makes sense). And also, when Jun Wu heard this, he might have though it was absurd for xielian to say this because how could anyway still be like this after everything that happened? MY FEELS

Also Taoyuan has been used in many other CN novels so you might see this around!

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thisworldgodonlyknows-deactivat
Anonymous asked:

Hello :) Can you explain what Xie Lian's famous words "body in abyss, heart in paradise" mean?

I certainly can for you!

Essentially, what this phrase means is maintaining a virtuous heart (“heart in paradise”) even when experiencing overwhelming hardships (“body in abyss”). It’s a stance that’s very much inspired by Taoism and also Stoic philosophy, which both promote living in accordance to nature in all its unpredictability (go with the flow) while holding onto basic values such as compassion and modesty. In the face of overwhelming suffering where all your attempts to do good end up meaningless, holding onto hope and morals can be incredibly difficult. It would be so much easier to give up and simply externalize that pain by lashing out at the unfair world around us. That’s exactly what happened with Jun Wu, whose despair led him to become the first Supreme Demon. And it nearly happened with Xie Lian as well.

But Xie Lian was able to recover from his downward spiral because he was reminded that human kindness still exists. While he was in the “abyss” (figurative and literal since he stayed down in that self-made hole), he had someone pull him out. That simple act of compassion was enough to uplift his whole attitude towards his banished life, and let him break free of White No-Face’s corruption. 

What’s highlighted from this is that your suffering doesn’t define you, and no matter how bleak your circumstances seem, it is possible to rise above despair if you have so much as one meaningful connection to support you. Life can be chaotic, and the topic of luck is explored repeatedly to illustrate the reality that some things are beyond one’s control in life. However, what is always within an individual’s control is how they decide to face whatever life throws at them. Jun Wu was unable to move on from his past suffering, and grew monstrous from his resentment and loneliness. That’s why he could not stand to hear Xie Lian’s vow to stay moral no matter how tough life gets.

Xie Lian’s life during his second banishment wasn’t physically easier than his life during his first banishment in any way. But he still lived in a way that embodied “body in abyss, heart in paradise” because he learned to accept hardships as an inevitable part of life without losing sight of the simple kindness and connections that still makes life meaningful. Maturing in his worldview is what enabled him to let go of his past grievances and go forth cheerfully in life with compassion, frugality and humility, AKA the three fundamental values of Taoism. 

One more point I wanna touch on is that while this phrase is understood to be Xie Lian’s life motto, the two people who imo best exemplify this notion are actually Yu Shi Huang and Xiao Ying, two ladies who are distinct Xie Lian parallels. 

Both Yu Shi Huang and Xiao Ying have had their share of misfortunes and died untimely deaths as mortals, but neither have ever been embittered by that. They never thought to have revenge against those who’ve wronged them, only wanting to help those they care for. Particularly in Xiao Ying’s case, even though she never accomplished anything, Xie Lian still shows great deference towards her as someone he sees as much stronger than him due to how kind and caring she managed to stay no matter what. 

Moreover, Yin Yu, as another, even more striking Xie Lian parallel, would be another person who can be said to embody “body in abyss, heart in paradise” because he also managed to hold onto his principles even though he was filled with resentment against Quan Yi Zhen. But even so, the connection that remained between Yin Yu and Quan Yi Zhen still proved to be meaningful enough that it let Yin Yu recover the pride and glory of his youth during a decisive moment and deliver one hell of a “F*ck you” speech to Jun Wu for trying to drag him down to his level. 

I honestly think Yin Yu said it best here: “I DO RESENT HIM! I DO HATE HIM!!! BUT, SO WHAT?” 

It’s quite reminiscent of Xie Lian when he said “I haven’t forgotten! But–IT’S NONE OF YOUR SHITTY BUSINESS!!!

Both of them have experienced the pain and humiliation of failure, just like Jun Wu. But unlike the latter, they both pulled themselves out of despair and regained their pride by no longer letting past suffering define them. And it’s noteworthy that Jun Wu, who stayed stuck to his past, is always noticeably perplexed by Xie Lian and Yin Yu being like “who cares?” when he tries to corrupt them by bringing up their past hardships.

What happened in the past can’t change, but it is possible to gain a new outlook and move on from that ✌

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Reblogged enonem

Be careful princess  🌸

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grotusrinocerose

I just love that multiple people not only though “the black one is a princess and those are her bodyguards” but also came to the conclusion “they’re also, obviously, samurai.”

"The Ilama scene was a happy accident! I knew that if I laughed a potentially great and spontaneous moment would be lost." — KYLE MACLACHLAN

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Reblogged enonem

i feel like tumblr doesnt know about the pain and suffering that is english tap water,,,, girl there are stalagmites inside me

Lmao op lives in the south. The tap water up here is from fucking springs. It's so clean and fresh and has no stalagmites whatsoever. Cope and seethe southerner

My bones are so strong from all the chalk I've been drinking that I could mull you into a fine paste

You guys are like a two hour drive from each other

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Reblogged

Temples are built for gods. Knowing this a farmer builds a small temple to see what kind of god turns up.

Arepo built a temple in his field, a humble thing, some stones stacked up to make a cairn, and two days later a god moved in.

“Hope you’re a harvest god,” Arepo said, and set up an altar and burnt two stalks of wheat. “It’d be nice, you know.” He looked down at the ash smeared on the stone, the rocks all laid askew, and coughed and scratched his head. “I know it’s not much,” he said, his straw hat in his hands. “But - I’ll do what I can. It’d be nice to think there’s a god looking after me.”

The next day he left a pair of figs, the day after that he spent ten minutes of his morning seated by the temple in prayer. On the third day, the god spoke up.

“You should go to a temple in the city,” the god said. Its voice was like the rustling of the wheat, like the squeaks of fieldmice running through the grass. “A real temple. A good one. Get some real gods to bless you. I’m no one much myself, but I might be able to put in a good word?” It plucked a leaf from a tree and sighed. “I mean, not to be rude. I like this temple. It’s cozy enough. The worship’s been nice. But you can’t honestly believe that any of this is going to bring you anything.”

“This is more than I was expecting when I built it,” Arepo said, laying down his scythe and lowering himself to the ground. “Tell me, what sort of god are you anyway?”

“I’m of the fallen leaves,” it said. “The worms that churn beneath the earth. The boundary of forest and of field. The first hint of frost before the first snow falls. The skin of an apple as it yields beneath your teeth. I’m a god of a dozen different nothings, scraps that lead to rot, momentary glimpses. A change in the air, and then it’s gone.”

The god heaved another sigh. “There’s no point in worship in that, not like War, or the Harvest, or the Storm. Save your prayers for the things beyond your control, good farmer. You’re so tiny in the world. So vulnerable. Best to pray to a greater thing than me.”

Arepo plucked a stalk of wheat and flattened it between his teeth. “I like this sort of worship fine,” he said. “So if you don’t mind, I think I’ll continue.”

“Do what you will,” said the god, and withdrew deeper into the stones. “But don’t say I never warned you otherwise.”

Arepo would say a prayer before the morning’s work, and he and the god contemplated the trees in silence. Days passed like that, and weeks, and then the Storm rolled in, black and bold and blustering. It flooded Arepo’s fields, shook the tiles from his roof, smote his olive tree and set it to cinder. The next day, Arepo and his sons walked among the wheat, salvaging what they could. The little temple had been strewn across the field, and so when the work was done for the day, Arepo gathered the stones and pieced them back together.

“Useless work,” the god whispered, but came creeping back inside the temple regardless. “There wasn’t a thing I could do to spare you this.”

“We’ll be fine,” Arepo said. “The storm’s blown over. We’ll rebuild. Don’t have much of an offering for today,” he said, and laid down some ruined wheat, “but I think I’ll shore up this thing’s foundations tomorrow, how about that?” 

The god rattled around in the temple and sighed.

A year passed, and then another. The temple had layered walls of stones, a roof of woven twigs. Arepo’s neighbors chuckled as they passed it. Some of their children left fruit and flowers. And then the Harvest failed, the gods withdrew their bounty. In Arepo’s field the wheat sprouted thin and brittle. People wailed and tore their robes, slaughtered lambs and spilled their blood, looked upon the ground with haunted eyes and went to bed hungry. Arepo came and sat by the temple, the flowers wilted now, the fruit shriveled nubs, Arepo’s ribs showing through his chest, his hands still shaking, and murmured out a prayer. 

“There is nothing here for you,” said the god, hudding in the dark. “There is nothing I can do. There is nothing to be done.” It shivered, and spat out its words. “What is this temple but another burden to you?”

“We -” Arepo said, and his voice wavered. “So it’s a lean year,” he said. “We’ve gone through this before, we’ll get through this again. So we’re hungry,” he said. “We’ve still got each other, don’t we? And a lot of people prayed to other gods, but it didn’t protect them from this. No,” he said, and shook his head, and laid down some shriveled weeds on the altar. “No, I think I like our arrangement fine.”

“There will come worse,” said the god, from the hollows of the stone. “And there will be nothing I can do to save you.”

The years passed. Arepo rested a wrinkled hand upon the temple of stone and some days spent an hour there, lost in contemplation with the god.

And one fateful day, from across the wine-dark seas, came War.

Arepo came stumbling to his temple now, his hand pressed against his gut, anointing the holy site with his blood. Behind him, his wheat fields burned, and the bones burned black in them. He came crawling on his knees to a temple of hewed stone, and the god rushed out to meet him.

“I could not save them,” said the god, its voice a low wail. “I am sorry. I am sorry. I am so so sorry.” The leaves fell burning from the trees, a soft slow rain of ash. “I have done nothing! All these years, and I have done nothing for you!”

“Shush,” Arepo said, tasting his own blood, his vision blurring. He propped himself up against the temple, forehead pressed against the stone in prayer. “Tell me,” he mumbled. “Tell me again. What sort of god are you?”

“I -” said the god, and reached out, cradling Arepo’s head, and closed its eyes and spoke.

“I’m of the fallen leaves,” it said, and conjured up the image of them. “The worms that churn beneath the earth. The boundary of forest and of field. The first hint of frost before the first snow falls. The skin of an apple as it yields beneath your teeth.” Arepo’s lips parted in a smile.

“I am the god of a dozen different nothings,” it said. “The petals in bloom that lead to rot, the momentary glimpses. A change in the air -” Its voice broke, and it wept. “Before it’s gone.”

“Beautiful,” Arepo said, his blood staining the stones, seeping into the earth. “All of them. They were all so beautiful.”

And as the fields burned and the smoke blotted out the sun, as men were trodden in the press and bloody War raged on, as the heavens let loose their wrath upon the earth, Arepo the sower lay down in his humble temple, his head sheltered by the stones, and returned home to his god.

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ciiriianan

Sora found the temple with the bones within it, the roof falling in upon them.

“Oh, poor god,” she said, “With no-one to bury your last priest.” Then she paused, because she was from far away. “Or is this how the dead are honored here?” The god roused from its contemplation.

“His name was Arepo,” it said, “He was a sower.”

Sora startled, a little, because she had never before heard the voice of a god. “How can I honor him?” She asked.

“Bury him,” the god said, “Beneath my altar.”

“All right,” Sora said, and went to fetch her shovel.

“Wait,” the god said when she got back and began collecting the bones from among the broken twigs and fallen leaves. She laid them out on a roll of undyed wool, the only cloth she had. “Wait,” the god said, “I cannot do anything for you. I am not a god of anything useful.”

Sora sat back on her heels and looked at the altar to listen to the god.

“When the Storm came and destroyed his wheat, I could not save it,” the god said, “When the Harvest failed and he was hungry, I could not feed him. When War came,” the god’s voice faltered. “When War came, I could not protect him. He came bleeding from the battle to die in my arms.” Sora looked down again at the bones.

“I think you are the god of something very useful,” she said.

“What?” the god asked.

Sora carefully lifted the skull onto the cloth. “You are the god of Arepo.”

Generations passed. The village recovered from its tragedies—homes rebuilt, gardens re-planted, wounds healed. The old man who once lived on the hill and spoke to stone and rubble had long since been forgotten, but the temple stood in his name. Most believed it to empty, as the god who resided there long ago had fallen silent. Yet, any who passed the decaying shrine felt an ache in their hearts, as though mourning for a lost friend. The cold that seeped from the temple entrance laid their spirits low, and warded off any potential visitors, save for the rare and especially oblivious children who would leave tiny clusters of pink and white flowers that they picked from the surrounding meadow.

The god sat in his peaceful home, staring out at the distant road, to pedestrians, workhorses, and carriages, raining leaves that swirled around bustling feet. How long had it been? The world had progressed without him, for he knew there was no help to be given. The world must be a cruel place, that even the useful gods have abandoned, if farms can flood, harvests can run barren, and homes can burn, he thought.

He had come to understand that humans are senseless creatures, who would pray to a god that cannot grant wishes or bless upon them good fortune. Who would maintain a temple and bring offerings with nothing in return. Who would share their company and meditate with such a fruitless deity. Who would bury a stranger without the hope for profit. What bizarre, futile kindness they had wasted on him. What wonderful, foolish, virtuous, hopeless creatures, humans were.

So he painted the sunset with yellow leaves, enticed the worms to dance in their soil, flourished the boundary between forest and field with blossoms and berries, christened the air with a biting cold before winter came, ripened the apples with crisp, red freckles to break under sinking teeth, and a dozen other nothings, in memory of the man who once praised the god’s work on his dying breath.

“Hello, God of Every Humble Beauty in the World,” called a familiar voice.

The squinting corners of the god’s eyes wept down onto curled lips. “Arepo,” he whispered, for his voice was hoarse from its hundred-year mutism.

“I am the god of devotion, of small kindnesses, of unbreakable bonds. I am the god of selfless, unconditional love, of everlasting friendships, and trust,” Arepo avowed, soothing the other with every word.

“That’s wonderful, Arepo,” he responded between tears, “I’m so happy for you—such a powerful figure will certainly need a grand temple. Will you leave to the city to gather more worshippers? You’ll be adored by all.”

“No,” Arepo smiled.

“Farther than that, to the capitol, then? Thank you for visiting here before your departure.”

“No, I will not go there, either,” Arepo shook his head and chuckled.

“Farther still? What ambitious goals, you must have. There is no doubt in my mind that you will succeed, though,” the elder god continued.

“Actually,” interrupted Arepo, “I’d like to stay here, if you’ll have me.”

The other god was struck speechless. “…. Why would you want to live here?”

“I am the god of unbreakable bonds and everlasting friendships. And you are the god of Arepo.”

I reblogged this once with the first story. Now the story has grown and I’m crying. This is gorgeous, guys. This is what dreams are made of.

This is amazing!

The Choctaw-Irish Brotherhood(via)

I love stuff like this. Didn’t a tribe in Africa send America some cows after 9/11? Like this is holy and the most valuable thing we have. We hear your suffering and want to do anything in our power to help

It was not a potato famine. The famine didn’t happen because of the potato yeald failing. Ireland was actually producing more than enough food. However it was almost all land owned by Brittish landowners, who took all of the food out of the country to sell in UK. Potato was what the Irish farmers ate, because it was cheep and could be produced in worst parts of the land, where more profitable food couldn’t be grown. When there were no longer potatos, the decision for the farmers was to either starve and sent the food as rent to the landlords or loose their homes and then starve.

The Brittish goverment was unwilling to do anything for two reasons. First was the laissez-faire capitalistic ideology, that put the rights of property owners to make profits above human lives. Rent freeze was unthinkable and they even were unwilling to do proper relief efforts as free food would lower the cost of food. The second reason was distain for the Irish, and the thought that they were “breeding too much” and the famine was a natural way to trim down the population, aka genocidal reasoning.

This is why it’s important to stress it was not a potato famine. The potato blinght was all over Europe but only in Ireland there was a famine. The reasons behind it had nothing to do with potatos and everything to do with the Brittish.

Apparently what made Choctaw want to offer relief to Irish was the news about the Doolough Tragedy. Hundreds of starving people were gathered for inspection to verify they were entitled to recieve relief. The officials would for *some reason* not do that and instead left to a hunting lodge 19 kilometers away to spend the night and said to the starvqing people they would have to walk there by morning to be inspected. The weather conditions were terrible and many of them died completely needlessly during the walk thoroung day and night.

This apparently reminded the Choctaw of their own very recent (and much more explicit and bigger scale) experiences of ethnic clensing, where they were forcibly relocated. It was basically a death march and thousands of Choctaw died from the terrible conditions also completely needlessly.

In 2015 a memorial named Kindred Spirits was installed in Southern Ireland to commemorate the Chactow donation.

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