anonymous asked:


“I can’t believe you talked me into this.” Isak said as he cast his eyes over the room they were in.

Vilde’s and Magnus’ strange trust seminar turned out to take place in the living room of some woman who looked like she would any moment now pull out a joss stick and made clinking sounds whenever she moved from the shitload of bracelets she wore. She was very … esotheric looking and talked with this always calm voice that was somehow infuriating. Isak did all he could not to roll his eyes. 

His toes were nudged by Even’s foot and he looked up to the face of his boyfriend. For someone who swore he didn’t want to be here either he looked suspiciously happy.

There were three other couples besides them, all way over the age of fifty. They all were told to stand in front of each other. Magnus stood beside him and Even and Vilde in front of each of them. Vilde kept talking, and talking, and talking, her voice even higher than usual. Magnus didn’t talk. At all. So you could say both of them seemed pretty nervous.

“So, let us begin, children.” The women – Leila? Lisa? He forgot – spread her bracelet clad arms as she spoke (she meant all of them when she said children, even though her usual target audience looked to be older than her).

“For the first trust test, hold your hands up in front of you, palms facing your partner.” They all followed suit. Isak had a smile tug on his lips as Even widened his eyes and lifted his brows at him in a playful manner – that dork.

“Now, connect your hands with those of your partner and lean your weight on them.” He heard Mags mumble en excuse about his hands being sweaty.

“As you lean on your partner, step back further and further with your feet, so you form a wide angled triangle.” The woman continued. 

There was the sound of shuffling and some uttered words over the pling plang music that was lowly playing in the backround. Isak and Even grinned at each other as they stepped further and further back, hands held tightly. Ok, maybe this was a little bit fun. A super small little bit.

“Look deep into your partners eyes and say ‘I trust you’”
They were as wide as they could without falling over and held each other up, their arms straining from the weight. He grinned at Even as he saw him put his tongue in the side of his mouth in concentration. The face of his boyfriend crinkle up more when his grin got wider.

“I trust you, Isak.” Isak almost snorted before he answered with the same words. This situation was rediculous. They both did all they could to keep from giggling and saw the laughter dance in each others eyes.  

(The whole thing didn’t go over this great for Vilde and Magnus. Since Vilde was significantly smaller Magnus first didn’t want to put that much weight on her and when he finally did - after Vilde told him that he was supposed to in an annoyed voice - she coulnd’t take it and he fell face first on the mat they were standing on. His fall came accompanied by an “Ouw!” from Vilde who clutched her wrist. They had been clutching their hands so tightly that, when Magnus fell, he had turned her arm.

It wasn’t serious though, as Vilde reassured them all and the both of them smiled weakly at each other when they continued to the next test and Even and Isak exchanged a look.)

“For the next test, please all go as far away from each other as possible. Go to each side of the room. Perfect.” Isak looked at Even and widened his eyes a tiny bit. For everyone this would just mean nothing but Even would know that this counted as an internal eyeroll. As answer he shook his head at Isak’s behavior, played shock on his face.

“Perfect, yes. Now, count to four and take a small step towards each other. After you did that, ask one another “are you comfortable to take another step?” and if so, take another. There is no shame in stopping whenever you feel comfortable.” 

So they started. Even and Isak took a step forward and Isak had to snort again.

“Even, that was no small step.”at which Even cast him an innocent look.

“Whaaaat?” Even drew out and a big smile spread over Isak’s face.

“Your legs are too long for this. I need another partner.”

“Oh, shush. You love my legs.” They both wiggled they eyebrows at each other and took another step.

“You’re supposed to ask each other if you’re comfortable” Came Vilde’s voice from beside them. Her and Magnus looked focused and not at all as smiley as Even and himself felt.

“Oh, you’re right.” Even said and winked at her. When he turned back to Isak he asked “Comfy?”

Isak gave his single nod. “Comfy.” And they took another step. Even made a show of taking a huge step and Isak put his hands on his waist, trying for a scolding look but only grinning fondly at him.

Even shrugged and said “What? I can’t help it, baby. I wanna be close to you.”

“You’re a dork.” Was Isak’s reply but the next step he stretched his legs as wide es he could, too.

This went on until they were touching from their foreheads to their toes. While they waited for the exercise to be over Even moved his head a tiny bit so their noses slid against each other.

“Comfy?” He asked lowly and warmth spread trough Isak’s chest.

He tilted his head a bit to give Even a quick peck. “Very comfy.”

(part 1) 

anonymous asked:

Hello, when you say that Hellenismos is clear in our status as 'humans' then what do you think of the orphic mysteries which were part of Hellenismos? Those mysteries say we have a divine essence, a part of Dionysus within us. You may not agree with that, but to neglect the fact that many ancient greeks believed that just to say that magic isn't traditional and it's hubris is not right.

Orphism is part of Hellenic esotherism. Yes, it existed–we have enough little references in ancient writings to say that with some form of certainty–but it obvious it was a cult at best; a group of people who went against the traditional practice or practiced Orphism alongside it as it was more of a philosophical choice than a religious one. They wore white, abstained from meat and strove for purity. Books featured heavily in their worship, unlike in mainstream religious practice. Like all things in ancient Hellas, Orphism linked back to the Gods, mostly by including Dionysos in the form of Bakkhos, the Twice-Born God, which confirmed the believes of the Orphics.

The Orphics believed in reincarnation and the possibility of liberation from another of their believes: the circle of life and death. Orpheus, the movement’s legendary founder, is said to have taught that soul and body are locked together during life; the soul is divine, immortal and aspires to freedom, and during life, the body acts as a prison to the soul. Death releases the soul for a short while, but is then captured by another body until that, too, dies, and so the soul moves from body to body–both human and animal–until it can attain the highest good: liberation. In order to reach liberation, the Orphic way teaches to turn to God by ascetic piety of life and self-purification: the purer the life lived, the higher will be the next reincarnation, until the soul has completed the spiral ascent of destiny to live for ever as God from whom it comes.

Orphic ideas of the soul and afterlife are most often defined by explicit contrast with the Homeric view of the afterlife, which is taken as the standard view for ancient Hellenic culture. The Homeric afterlife is that of a grim, joyless and tedious existence in the Underworld. The Underworld of Homeros exists solely–at least for the now departed mortal–of the Asphodel meadows. The dead drink from the river Lethe and forget who they were. Sacrifical (animal) blood returns a sense of life to the shades and they recover their memories for a short time. In this tradition, life is lived while you are alive. Once you die, you are dead. You might cling to life, but you will never truly be part of it again.

Orphism most likely formed somewhere in the 6th or 5th century BC but most of the evidence we still have of it is much younger. The best known collection of texts associated with Orphism are the Orphic Hymns, a collection of 86 hymn to the Hellenic Gods. Some of them may date back to the time of the cult’s founding but most were written much later, in the third or second century BC.

From the evidence that has survived, we know that Orphism was considered to be rather…fringe. Plato considered them and anyone claiming they possessed some sort of supernatural knowledge or skills as charlatans. Euripides in ‘Hippolytus’ (428 BC) has main character Theseus say:

“Come, show your face to your father, eye to eye, since in any case I have already involved myself in pollution. Are you, then, the companion of the gods, as a man beyond the common? Are you the chaste one, untouched by evil? I will never be persuaded by your vauntings, never be so unintelligent as to impute folly to the gods. Continue then your confident boasting, take up a diet of greens and play the showman with your food, make Orpheus your lord and engage in mystic rites, holding the vaporings of many books in honor. For you have been found out. To all I give the warning: avoid men like this. For they make you their prey with their high-holy-sounding words while they contrive deeds of shame.”

I consider Orphism a very valid path. I think it’s one impossible to reconstruct accurately based on the evidence we have, but I absolutely agree that there were Orphics in ancient Hellas. I’m quite sure I have never denied that. The fact that the Mystery Traditions existed (not just Orphism but the Eleusinian ones, Hermeticism, etc.) does not take away from my opinion that modern magical Traditions are not traditionally Hellenic and that they have no place in Traditional Hellenismos. I have said many times before there was a form of magic practiced in ancient Hellas, and it always included the divine; an alternate expression of the same religion, so to speak. Modern magical practice would have been unrecognizable to the ancient Hellenes.

Again, I want to stress that this concerns Traditional Hellenismos–as everything on this blog does. That is my practice, and it is what I understand best. If you want to practice magic; go for it. Who am I to tell you can or cannot do something? As far as I am aware, I have said no such thing as you accuse me of, so please do not put words in my mouth.


Onsenji Temple 温泉時 by PV9007 Photography
Via Flickr:
A temple connected to Koya-san (in Wakayama) in Kinosaki Onsen, Japan (Hyogo Pref., Toyooka city) The lower part of the temple consists of the gate and the Yakushi hall. While this hall is not partciularly big in size, it is richely decorated with ceiling paintings of flowers and animals, hosts two Yakushi statues surrounded by 12 guardians. Entrance is free and the hall itself truly stunning. 城崎温泉にある寺院

infernalfarndamn  asked:

writing a piece. trying to figure out which original characters should have which skills - is there any consistency in how a Persona's Skills and elements (besides the obvious, i.e. Burning Petals, Dragon Hustle) relate to a character's personality? (i.e. Junpei, Yukiko, Koromaru, Minato all have fire - is there any association there?)

The most common and most logical idea I’ve seen is that the elements are connected to how the western elements and the idea of Yin/Yang have been interpreted in esotheric, therefor:




Wind=Air= Communication(The ability to communicate your thoughts)/Freedom

Light=Yang= Order/Law, Rationality, Masculinity

Darkness=Yin= Chaos, Creativity, Femininity 

Your Persona having a good affinity with an element means you express it in your personality

If it is weak to the element, it means it’s an element you can’t deal with and that can easily sway you (For example, Yosuke is weak to Zio: He has a hard time dealing with Kanji’s steadfastness, and is easily swayed by Yu’s steadfastness.)

If your Persona blocks or is strong to an element, it means it doesn’t affect your personality too much.

If your Persona absorbs an element, your personality feasts off it. 

I often also add to this that “healing” might correspond with the strong desire to “be strong to support (not necessarily protect) others” and that “scanning” might correspond with the strong desire to know how others perceive you (which Fuuka outright states at one point in P3).

Note that this is all pure interpretation, but I find this way of reading the Personas’ abilities tends to work out fine in most cases.