Because this, right here? Needs to be talked about. Everything about this scene, every shot, every cut, speaks volumes.

From the way Sana worms her way past the people at the party to enter the bathroom, and as soon as the door shuts, the music stops. Because from here, her preparation for Salah has begun. She’s in a whole different mindset from here on out.

She performs the Wudhu (ablution), which is needed to done, before reading the Salah. From her actions, you can see her performing the same actions of washing her hands, her face, gargling etc, 3 times, because that is how the Wudhu is performed. This isn’t the complete Wudhu, there’s more bits to it, but you can get the rough idea.

Then, she squeezes her way past people, being extremely cautious that nothing and no one touches her, because now that she is in a clean state of performing Salah, even the slightest bit of uncleanliness touching her, like alcohol, etc, would mean she would have to do her Wudhu again.

After she enters the room, she takes her phone out, and like most Muslims, she will have a compass app on her phone, that, when she uses, will inform her which direction the Qiblah (the Ka’abah in Makkah) is in, since it is the direction we face to pray our Salah in.

Once she finds it, she places the mat into position, and shuts her eyes. This is the final bit of worldly contact she will have, before she has to cut herself off, and go into direct, one to one communication with Allah. Her closing her eyes? That is her focusing, or rather, switching her focus, from worldly, to Allah, and Allah only.

She raises her hands, and that’s the sign that she is now in Salah, reading Salah. And notice the way we can HEAR Sana pray. That’s something I have NEVER seen happen on TV, EVER before, where we can HEAR the person pray. And it’s just silence. Pure silence. Nothing but Sana in direct communication with Allah, talking to Allah, praising Allah, asking Allah to guide her.

And the final part, where she goes down into Sujood, where she places her head on the floor? That is the ULTIMATE position of worship. That position signifies just how much we need our Allah, how we’re literally, on the floor, in worship of him, prostrating, needing his assistance, his guidance. 

Talk about this scene. Talk about it. Because this? Is HUGE.

They’ve come back from a case, Rosie long-asleep in the upstairs bedroom where there’s just enough room for her cot and John’s bed, and Sherlock is ranting.

Stupid,” he spits out, pacing to and fro in the living room, his hands in his hair. “Why was she so stupid? Why kill them in the first place, when she knows she’s the best suspect?”

“Well, she loved him,” John offers, even though he knows Sherlock doesn’t really want his opinion.

Sherlock scoffs.

“Don’t be ridiculous,” he snaps, not even looking at John. “She didn’t love him.”

“What?” John sits up from where he’s been lazing on his chair. “Of course she did. Listen, I know you like to dismiss ‘sentiment,’ Sherlock, but love makes people do crazy things, so-”

“That,” Sherlock says and his voice is flat and angry at the same time, “was not love. That was possession, that was ownership, it may even have been jealousy, but it was definitely not love.” He infuses the word with such contempt that it makes John flinch, but Sherlock is moving again, glaring at the world as though it had personally offended him. “If she loved him, she’d have let him go. She’d have done everything in her power to make sure that he was happy, even if that meant he was with someone else. She’d have killed - she’d have died herself - if it meant that he would have one millimetre more happiness in his life than otherwise. She would have protected his lover with her life, she’d have done absolutely anything in her power to give him anything he wanted. Instead, she killed them both in a fit of jealous rage, because she never really loved him, she loved owning him. Like a favourite pair of shoes, or a pretty picture.”

John is still trying to absorb that rant when Sherlock crosses the room and slams his bedroom door behind him.

John sits in silence for a few moments before heading to bed.

He wakes up an hour later and John Watson has never actually experienced an epiphany before, never experienced that moment Sherlock is always chasing where all the pieces come together and your brain dissolves into fireworks and you know everything but he’s pretty sure that he just had one.

Before he can even think, he’s downstairs, pushing open Sherlock’s door and standing there like a fool.

Sherlock sits up, sleep-mussed and soft, and says “John, what’s wrong? Is it Watson?”

John licks his lips and tries to speak and…nothing.

Tries again.

“You…you love me,” he manages, and it’s a bare whisper, all he can force past the weight in his chest, of ten years of unsaid words. “Sherlock?”

Sherlock is looking at him with horror in his eyes.

“I-I” Sherlock says, and John interrupts him.

“Please say I’m wrong, Sherlock, please say I’m wrong,” and he’s speaking quickly now, tears running down his face unchecked, and his leg gives out and he finds himself on his knees by Sherlock’s bed, a ragged penitent in old pyjamas, prostrating himself before a saint. “Please say I haven’t been wrong all this time, haven’t wasted all these years, please, Sherlock, please…”

He hides his face in Sherlock’s bed, so that he can’t see Sherlock’s eyes, his beloved face creased in confusion.

“John?” Sherlock asks. “I don’t…I don’t understand.”

But John is sobbing too hard to answer, great heaving sobs, and Sherlock puts a hand on the back of his neck that burns like a brand because of course Sherlock would try to comfort him, even though he doesn’t understand what John is on about, even though John has hurt him so terribly so many times.

“I love you,” John gasps into the bed. Sherlock’s hand stills for a moment and then, cautiously, resumes its smooth comforting stroking.

“John, you’re upset,” he begins, but John cuts him off mid-sentence.

“Years, Sherlock, years,” he gasps. It’s becoming easier to speak, the weight on his chest becoming less with every word. “I’ve loved you for years. Since Angelo’s that first night, I think, since the cabbie, since the first time I saw you sleep-soft in morning light. I loved you in Dartmoor and I loved you at the pool - God, how I loved you in that moment, I would have fallen to my knees and worshipped at your feet for the rest of my life and I would have been content. I loved you on the roof of Bart’s and on the pavement a moment later. I loved you every moment of every day you were gone, and I loved you every time I stood in front of your grave and begged you for one more miracle, and I loved you when I punched your face because it was that or kiss you, and I loved you when you were bleeding out in Magnussen’s office. I loved you on Magnussen’s porch and I loved you on the tarmac, and I loved you in the morgue and in the hospital and in the prison and the well and I’ve loved you every moment since the day I met you, I love you I love you I love you.”

He doesn’t stop so much as run out of breath, chanting those three words - three words he’d never thought he’d be able to say - like prayer, John is a monk and this is his religion now, this is his faith, this only thing he knows for sure.

“John,” Sherlock breathes. “Why didn’t you…”

“I thought,” and John is trying to think of a way to say this right, a way to really explain, “I thought that you didn’t…I didn’t think you didn’t love me, but I thought you wanted me as a friend, just a friend, and so I tried to be the best friend anyone could ever have, but obviously I’m pretty shit at it, but I tried and I hid it, and hid it, and I married Mary because I thought…I thought I’d break apart from missing you and later I thought I’d die from wanting you, and I couldn’t bear to lose you but I was losing you anyway, but the surest way to lose you was to tell you, you didn’t feel the same, you didn’t want the same things, and that’s the best way to kill a friendship, and if friendship was all I could-”

And John shuts up, because Sherlock has slithered out of his bed and fallen to his knees in front of John, and stopped his panicked babbling with his mouth.

When Sherlock finally pulls back, John stares at him, shocked into silence.

“So many years,” Sherlock says, stroking a thumb over John’s lips. “We could have had so many years, John. If only we hadn’t been…”

“Afraid,” John supplies. Sherlock nods, and he’s so close that his nose rubs against John’s when he does, and it’s unbearably intimate. “We could…” And John has to stop for a moment to breathe, to lick his lips and gather his courage in his hands. “We could still have years,” he says. “If I’m not too late. If you still-”

And Sherlock doesn’t say anything with words, but when he kisses John, he writes eloquent poetry in this new language they are building together.

Yes, he says as he licks into John’s mouth

I want, he says, as he sucks a bruise into John’s neck.

I still, he whispers into the curve of John’s ear. I still love you. I will always love you.

Harry Styles has emerged from his chrysalis as a fully formed solo artist with the powerful debut single ‘Sign of the Times.’

The One Direction singer holds nothing back on the ballad, which starts out quiet enough and swells to an earth-splitting climax complete with a backup choir of probably literal angels. It sounds very little like One Direction or either of its solo offshoots, and very much like Harry has prostrated himself at the shrines of David Bowie and John Lennon like we were promised.

Making a solo debut with a full-blown classic-rock epic is a bold move, but we wouldn’t expect anything less from Harry.
—  Harry Styles cracks open the earth with powerful solo debut of ‘Sign of the Times’ - MTV

Disturbed at what someone said?

وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ

“We know how distressed your heart is at what they say” (15:97)


فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ

“Praise your Lord & be of those who prostrate” (15:98)

— Shaykh Aḥmad Mūsā Jibrīl

“If you still want me dead,” I said, “you might have to try a bit harder.”

Lucien loosed a breath. “That’s not what I intended.” I gave him a long look. “I wouldn’t shed any tears,” he amended. I knew it was true. - ACOTAR Chapter 18. 

There my body was, prostrate on the ground, my head snapped to one side at a horribly wrong angle. A flash of red hair in the crowd. Lucien.

Tears shone in Lucien’s remaining eye as he raised his hands and removed the fox mask. - ACOTAR Chapter 45 


Salam, some time ago I started extracting hadiths that belong to the Collection of Imam al-Bukhari out of a website to use it for a smartphone app I was planning. I also thought why not use that to also generate some pdf’s out of it. So thats what I have done here. There is one pdf containing all the books from Sahih al-Bukhari and there is also one pdf for each book of the collection. It only includes the hadith in the english translation, also there is the reference for each hadith (Hadith number of total collection & hadith number in that specific book). When you donwload the pdf you will be able to search through the document to find the hadiths that contain the word or exact phrase you are looking for. In sha Allah someone will benefit out of this. Anyway if you have any remarks or have found something that needs to be corrected, let me know.

(btw. maybe you should click on the download links when you are on wifi as the complete edition is like 13mb and the individual books are like 2mb each)

Download Complete Edition in one (2904 Pages)

You can also Download each Book individually:

Book 1 - Revelation

Book 2 - Belief

Book 3 - Knowledge

Book 4 - Ablutions (Wudu’)

Book 5 - Bathing (Ghusl)

Book 6 - Menstrual Periods

Book 7 - Rubbing hands and feet with dust (Tayammum)

Book 8 - Prayers (Salat)

Book 9 - Times of the Prayers

Book 10 - Call to Prayers (Adhaan)

Book 11 - Friday Prayer

Book 12 - Fear Prayer

Book 13 - The Two Festivals (Eids)

Book 14 - Witr Prayer

Book 15 - Invoking Allah for Rain (Istisqaa)

Book 16 - Eclipses

Book 17 - Prostration During Recital of Qur'an

Book 18 - Shortening the Prayers (At-Taqseer)

Book 19 - Prayer at Night (Tahajjud)

Book 20 - Virtues of Prayer at Masjid Makkah and Madinah

Book 21 - Actions while Praying

Book 22 - Forgetfulness in Prayer

Book 23 - Funerals (Al-Janaa'iz)

Book 24 - Obligatory Charity Tax (Zakat)

Book 25 - Hajj (Pilgrimage)

Book 26 - `Umrah (Minor pilgrimage)

Book 27 - Pilgrims Prevented from Completing the Pilgrimage

Book 28 - Penalty of Hunting while on Pilgrimage

Book 29 - Virtues of Madinah

Book 30 - Fasting

Book 31 - Praying at Night in Ramadaan (Taraweeh)

Book 32 - Virtues of the Night of Qadr

Book 33 - Retiring to a Mosque for Remembrance of Allah

Book 34 - Sales and Trade

Book 35 - Sales when a Price is paid for Goods to be Delivered Later

Book 36 - Shuf'a

Book 37 - Hiring

Book 38 - Transferance of a Debt from One Person to Another

Book 39 - Kafalah

Book 40 - Representation, Authorization, Business by Proxy

Book 41 - Agriculture

Book 42 - Distribution of Water

Book 43 - Loans, Payment of Loans, Freezing of Property

Book 44 - Khusoomaat

Book 45 - Lost Things Picked up by Someone (Luqatah)

Book 46 - Oppressions

Book 47 - Partnership

Book 48 - Mortgaging

Book 49 - Manumission of Slaves

Book 50 - Makaatib

Book 51 - Gifts

Book 52 - Witnesses

Book 53 - Peacemaking

Book 54 - Conditions

Book 55 - Wills and Testaments (Wasaayaa)

Book 56 - Fighting for the Cause of Allah (Jihaad)

Book 57 - One-fifth of Booty to the Cause of Allah (Khumus)

Book 58 - Jizyah and Mawaada'ah

Book 59 - Beginning of Creation

Book 60 - Prophets

Book 61 - Virtues of the Prophet saws and his Companions

Book 62 - Companions of the Prophet

Book 63 - Merits of the Helpers in Madinah (Ansaar)

Book 64 - Military Expeditions led by the Prophet (pbuh)

Book 65 - Prophetic Commentary on the Qur'an

Book 66 - Virtues of the Qur'an

Book 67 - Wedlock, Marriage (Nikaah)

Book 68 - Divorce

Book 69 - Supporting the Family

Book 70 - Food, Meals

Book 71 - Sacrifice on Occasion of Birth (`Aqiqa)

Book 72 - Hunting, Slaughtering

Book 73 - Al-Adha Festival Sacrifice (Adaahi)

Book 74 - Drinks

Book 75 - Patients

Book 76 - Medicine

Book 77 - Dress

Book 78 - Good Manners and Form (Al-Adab)

Book 79 - Asking Permission

Book 80 - Invocations

Book 81 - To make the Heart Tender (Ar-Riqaq)

Book 82 - Divine Will (Al-Qadar)

Book 83 - Oaths and Vows

Book 84 - Expiation for Unfulfilled Oaths

Book 85 - Laws of Inheritance (Al-Faraa'id)

Book 86 - Limits and Punishments set by Allah (Hudood)

Book 87 - Blood Money (Ad-Diyat)

Book 88 - Apostates

Book 89 - (Statements made under) Coercion

Book 90 - Tricks

Book 91 - Interpretation of Dreams

Book 92 - Afflictions and the End of the World

Book 93 - Judgments (Ahkaam)

Book 94 - Wishes

Book 95 - Accepting Information Given by a Truthful Person

Book 96 - Holding Fast to the Qur'an and Sunnah

Book 97 - Oneness, Uniqueness of Allah (Tawheed)

Imagine you've been abducted

You woke up in a place that was definitely not your bedroom. You tried to move, only to discover that there were restraints on your arms and legs, binding you to the cool metal table you were laying on. Just as you were about to scream a figure appeared above you, it looked almost human, except for the blue hue of the skin. You tried to scream again but found that you couldn’t make a sound.

“Trying to scream for help?” The figure asked, “Don’t bother, no one can hear you up here on my spaceship.”

Your suspicions confirmed on what the figure was, you then tried to ask what was going to happen to you, only growing more frustrated by your inability to speak.

“If your wondering what your purpose here is, wonder no more.” The alien spoke, it’s back turned to you as it poured a powder into a glowing blue liquid and stirred quickly. “You’re here to act as a breeder and nothing more. My race is dying out and we need more young.” The alien turns to you and smirks. You want to scream that you can’t get pregnant! You’re a male!

“You human males are surprisingly close biologically to our females, and we can speed up your pregnancy so that you can be on your way home tonight!” The blue alien tells you cheerfully, before giving you an IV and placing the liquid from before into your drip.

As the liquid drips down your IV, you can feel a discomfort growing in your abdomen, you try to thrash, but the restraints hold you tight and you can do nothing but squirm and try to scream. You watch in horror and awe as your stomach begins to grow, a small bump rising like bread dough as the liquid continues to drip down your IV. Your stomach churns and suddenly your stomach bursts forward in a perfect dome. In a matter of minutes you looks ready to pop like a woman nine months pregnant, and that’s when something begins to move inside you. It feels like oranges are tumbling inside you, and as the minutes pass by agonizingly slow, you just become more full as more and more orange sized orbs fill your insides.

Any hope you had of escaping shatters as you watch your abdomen grow enormously large, you struggle to breathe as the orbs, which now feel more like dozens and dozens of grapefruits press down on your lungs and all of your organs, your stomach ripples and surges forward, making room for even more of the large egg type things rolling around inside of you.

You groan and feel the restraints taken off of you, but you make no attempt to move as you are gently turned over on your side. The last of the liquid drips into your IV and you become to stuffed for the orbs, now each sphere was a just a little bigger than a softball, and your enormous mound of a stomach was stuffed full of them.

You felt something inside you drop, and suddenly one of the orbs began to make its way down to your asshole, forcing your hole to burn as it sputtered and tried to let the orb out. You gasped and tried to moan, but still no sound came out. A few minutes passed and you felt the orb as it breached your hole, where it now sat half in half out. The feeling was too much and with a shock you felt yourself coming, you hadn’t even realized how hard you were.

The large orb rolled free, and suddenly you couldn’t stop. With only a little effort, the perfectly round orbs began to pour out of your aching and gaping hole, only fluttering as dozens and dozens of the eggs made their way out of your enormous mountain of a stomach.

You lay there for over an hour as the eggs roll out of you, and the alien watches you, excitedly rubbing each of the blue orbs as you birth them, cleaning them and bringing them over to an incubator.

Suddenly, two of the eggs roll to your aching and gaping hole at the same time, you know whats going to happen but it’s still a shock to your system as both eggs attempt to leave you at once. Your stomach is no where near as large as it once was, as it now only resembles the belly of a 7 month pregnant woman, but the blockage holds up more and more of the eggs. 3 more roll down, and the pressure against your prostrate becomes unbearable as you begin to orgasm uncontrollably. You come for a solid five minutes before one of the eggs edges its way out of you weeping hole and you nearly explode as 12 of the eggs shoot out of your hole one right after the other. This causes the alien to nearly vibrate in excitement.

Finally, after what feels like days, but in reality was only a couple of hours, only one egg remains. However, it is the largest, easily the size of a cantaloupe. As you struggle to push it out of your trembling ass, you are overcome by pleasure and orgasm upon orgasm as you finally push it past your rim, and you collapse in a puddle of your own come as the alien practically purrs at you and the dozens and dozens of eggs you just birthed.

The alien smirks at you. “I think I’ll keep you around, you look so beautiful when your stuffed full of young.” His face turns thoughtful, “Maybe I’ll make you birth a load of Bandibears, they’re mammals whose young are huge, and always, always, bear multiples. Mind the pun.” He strokes his chin. “Yes, I’ll be keeping you around.

Lotor, Zarkon, and personal space

So a really interesting exercise in environment that I’ve noticed in VLD, comparing Zarkon and Lotor:

Whenever we see anybody talking to Zarkon in person, this is usually the setup. Look at the space between Zarkon and Prorok. Like, either this room has some phenomenal acoustics, or they both have to project their voices to actually hear each other.

Keep reading

  • McCree: Vampire King. You lay upon the blood-soaked dirt of your ruined land. Castles plundered. Dominions in ruin. Servants destroyed. All to end the hellfire with which you sought to cover the world. A bloody conquest having consumed hundreds of thousands. Countless villages razed to the ground, and over twenty thousand impaled and prostrated by you and you alone to strike horror into the hearts of mortal men. What say you, monster, demon, devil conceived by the bleakest womb? WHAT SAY YOU NOW?!
  • Reaper: ...The Aristocrats.
  • McCree: Ach. *stakes Reaper*
How beautiful is
The journey of Salah:
When you fall to your lowest 
You draw closest to Allah (96:19).
So fall in your sujood and cry,
As you praise your Lord the Most High.


The servant is nearest to his Lord during prostration, so increase your supplications therein.
 -Prophet Muhammad (saww) [Sahih Muslim]

If a praying person knew to what extent he was surrounded by Allah’s Mercy, he would never raise his head from Prostration.
-Imam Ali (as) [Tasnif al-Ghurar al-Hikam]

Lauren isn’t expecting much from her twenty second birthday. All the important milestones had already passed, all of them leaving her empty handed. No Hogwarts letter had arrived on her eleventh birthday, no mermaid tail had appeared on her thirteenth. The enormously prophetic sixteenth year – the year famously known for having destinies foretold, for being kidnapped by gods, for falling into a ridiculous love triangle – had come and gone with nothing of note. The most magical part of her twenty first birthday had been that’d she’d manage to consume that amount of alcohol without dying

No grand epics begin on the day of someone’s twenty second birthday.

This is because of those unlucky enough to be chosen at this tender age – most don’t ever make it back.

Dead men tell no tales, after all.


(Dead women do. The bones and bubbling corpses of hundreds of daring, unfortunate women are screaming warnings and fury at the next girl to join their ranks of the lost and forgotten.

But no one listens to a woman’s screaming.

No one will listen to your screaming either.

Sorry, dear. )


She wakes up and goes to the bathroom to get ready for the day.

This is a hasty decision, of course, although she does not know it at the time.

This may be her last morning. If she’d known, maybe she would have savored it. Snuggled into her warm sheets, pressed her face into the softness of her pillow, pulled the comforter about her bare shoulders, the most instinctual and simple of comforts.

But then again. Maybe not.

There is also an instinctual, twisted pleasure in ripping off the bandaid.

Keep reading

anonymous asked:

Hi! So I just watched "Kitten Time in Kitten Town," and I see there's a cat that bears resemblance to Viktor. The fluffy fur, one eye, and seeing that he looks rather big (but with only kittens to compare thats a bit of a stretch.) So who is this mystery cat?

That’s Luca.  That he’s a big, one-eyed fluff like Viktor is kind of just a weird coincidence.  When  I started work on Lackadaisy, he belonged to one of my neighbors and was still binocular.  They left him to his own devices outside most of the time, but he’s an unusually friendly cat and everyone in the neighborhood knew him because he was always porch-hopping for treats and pets.  In 2010, he went off-grid for a time and then reappeared in my backyard, caked in blood and suffering some pretty gruesome head trauma.  I opened my door to him and gaped as he stumbled inside, made his way to a toilet, climbed in and tried to drink the water with his dislocated jaw hanging uselessly.  He also had a swollen face-ful of infection, which told me he’d been walking around with his injuries for at least a couple of days, uncared for.  I rushed him to a vet who told me to euthanize him.  So I took him to a different vet.  They said, “okay - we can work with this.”  That became my go-to vet clinic from that point on, and Luca became my cat.  Several surgeries later, he’s got one functioning eye, a crooked jaw, a couple of teeth, a boxer’s nose, and an 8-cylinder purr.  He’s also a total sweetheart (and a walking allergy attack for unfortunate visitors who immediately become the focus of his drooly lovey-dovings). 

Anyway, along with all of 2016′s other shenanigans, it brought me a feral mom-cat and her six little imps. Solid black, all of them.  They were camping out under a (different) neighbor’s porch.  I ended up hosting them because I had the humane trap and, well, no one else here was going to deal with it.  I had their mom spayed and released (I still feed her), but I couldn’t find a single rescue, no-kill or foster group that had room or who would take on a litter of feral kittens in need of human socializing.  I was stuck in a position of having to either dump them at a high kill rate shelter (which I was just physically incapable of doing) or socialize them all myself and somehow find homes for them afterward.  

Playing with six feral kittens and getting them to like you might sound like a giddily fun and easy thing to do but…it is not. Point of fact, it is hell.  
They had already learned from their mother to perceive people as predators and, unless I was motionlessly holding out some tasty morsel at arm’s length and making no eye-contact whatsoever - prostrate like a browbeaten acolyte with a meager offering of turkey - they would not let me anywhere near them. It was all hissin’ and poppin’ and hiding and literal scrambling up walls and curtains in panicked escape.  I made seemingly no progress with them for the better part of two weeks.  I had just recently lost Calvin, my work was suffering, I was getting no sleep, my house was a warzone strewn in cat litter shrapnel, I knew I was hopelessly in over my head, and I was feeling and functioning like the wreckage of a former human being.  Aaand Luca totally saved the day.

I was keeping the kittens and my own cats separate for probably obvious reasons.  My cats wanted nothing to do with the interlopers anyway…except Luca, who kept insisting I allow him into the fray upstairs.  He was curious, and the kittens had been de-wormed, de-flead and SNAP tested, so I relented and let him up.  The kittens took to him instantaneously, all purrs, chirrs and rubs.  He, in turn, was wholly tolerant of them clamoring over him, chewing on him, and playing with his tail.  Most importantly, as long as he was with me, they were suddenly trusting me to interact with them.  His ambassadorship got me over an enormous hurdle in the socializing process, and happily, most of them have now been adopted out.  The remaining two are still his loyal fans.  So am I, really.  

Mahamudra by The Great Path to Enlightenment (Part 1 of 3)

by Khenchen Sherab Gyaltsen Amipa


The essence of Buddha’s teaching is loving compassion, for Buddha’s nature is loving compassion. Wisdom develops from loving compassion and leads to enlightenment. This particular Mahamudra practice comes from the Lam Dre. Maha means “great” and mudra means “spiritual posture”. In this case, mudra signifies love, compassion and wisdom as the path to enlightenment.

Lam means “way”, Dre means “fruitful”, “leading to completion or success”, so Lam Dre signifies the fruitful path, by which is meant the path leading to the fruit of enlightenment.

The Lam Dre goes back to the Mahasiddha Virupa and from him through Sachen Kunga Nyingpo, it was transmitted to the Sakya Order, where it represents a root practice. Primarily, it is concerned with the development of Mahamudra and Mahakaruna. The goal, which is enlightenment for the benefit of all sentient beings, is reached through a series of practices. A more exact description follows later.

The Lam Dre has two parts: Sutra and Tantra. The Mahamudra practice consists of a preparation and three parts, namely, foundation, path and goal. In the preliminary exercises the aim is to accumulate merit. The foundation lays the groundwork for the training of the mind, that is, the development of relative and absolute Bodhicitta. The path consists of the six paramitas, samatha: uncommon or extraordinary concentration (Tibetan: shiney) and vipashyana: uncommon or extraordinary insight (Tibetan: lhag- tong). The goal is enlightenment or Mahamudra of which two different expressions refer to one and the same state.


The accumulation of merit is obtained through: 1. Taking refuge 2. Prostrations 3. Meditation and the practice of Bodhicitta 4. Mandala offering 5. The purification practice of Vajrasattva 6. Guru yoga


In Mahayana Buddhism taking refuge is of great importance, since it opens up to us the possibility of following the right path. Whether we are meditating on loving compassion and bodhicitta, or on samadhi and vipashyana, we always take refuge at the beginning of any meditation session.

In common ordinary refuge, the object of refuge is what we call the Three Jewels (Sanskrit: triratna): Buddha, Dharma and Sangha.

The first object is Buddha, the fully enlightened one. Though there is more than one Buddha, we have a special connection with Buddha Shakyamuni. He had already reached enlightenment a long time before but because of our good karmic relationship with him he re-incarnated yet again. He left the Pure Land of Tushita and was reborn in Lumbini. On the night of his conception his mother dreamed of a white elephant. Immediately after his birth Buddha took seven steps and at each step a lotus blossomed. He had chosen a royal family in which to be reborn, and to begin with, he lived in great luxury in his father’s royal palace. On his excursions outside the palace, which he undertook without his family’s knowledge, he saw people who were old, sick and dying. This suffering affected him so much that he left his family and the palace, withdrew into solitude and exercised great renunciation.

Although he was already enlightened, he followed the path of human life, so as to serve as an example. This too is a form of renunciation. There are many different kinds of renunciation, the most important being to renounce suffering. The Buddha became a hermit and meditated for six years during which time he accumulated many virtues. One night, sitting in deep meditation under a tree in Bodhgaya, he vanquished all the maras. By maras we mean the five non- virtues. They are not external to us, but come from within ourselves. During this meditation Buddha reached full enlightenment. He then travelled to Sarnath where he gave his first teaching on the Four Noble Truths, the basis of our practice.

Buddha Shakyamuni gave many other teachings pertaining to Hinayana, Mahayana and Vajrayana. In this way he gave everyone a possible path to enlightenment corresponding to their varied aptitudes, outlook and station in life.

When we take refuge we think of the explanations Buddha Shakyamuni gave, his compassionate nature and his activities for the benefit of all living beings. We then develop a deep yearning to realise these qualities in ourselves.

The second object of refuge is the Dharma. “Dharma” is Buddha-nature, that is, Buddha’s wisdom and knowledge. “Dharma” is also the path. As we come to a deeper understanding we realize that “Dharma” is also our own innate wisdom. At the beginning of our practice we take refuge in the Dharma. When we have developed our consciousness and reached the state of Mahamudra, we take refuge in our own original mind, for the Dharma is our own original mind, the opposite being ignorance and non-virtue. In order to deepen our understanding of the Dharma we need to study the scriptures and to hear teachings, then to reflect upon and practise what we have read and heard.

The third object of refuge is the Sangha, the holy community of Bodhisattvas. All those who practise correctly and fervently also belong to the Sangha. Buddha, Dharma and Sangha are the three objects in common ordinary refuge. When we focus our attention on them we take the Buddha as our doctor, the Dharma as the medicine and the Sangha as our helpful carers. The person who takes refuge is like someone who is sick. We need a great deal of patience in order to get well as our ignorance is a severe illness. We need a good doctor, the right medicine and someone who can take good care of us. If we follow the exact prescriptions of our doctor, take the right medicine and recover our health, we may also one day become doctors ourselves. However, as long as we suffer from our illness we must do as the doctor says. Not to follow the holy Dharma is to be like a sick person who does not listen to the doctor or take the prescribed medicine. The Dharma demands correct and virtuous behaviour of us, and this is our medicine. Our aim is to obtain peace and happiness, but if we behave nonvirtuously and without kindness, we will achieve the exact opposite.

It is also possible to take refuge in four, five, even six objects, that is, in the Guru, Buddha, Dharma, Sangha, Dharmapalas and Yidam. If we take refuge in four objects, then the fourth object, the Guru, is put first. We can also take refuge in five objects. The fifth object specifies the Dharmapalas or Protectors (Guardians). They have received a mission from the Buddha to protect those who are seriously practising the Dharma. The sixth object is the Yidam. A Yidam is a divinity given to us by our guru and with whom we build up a personal meditation practice.

Taking refuge is not only important for beginners in the Buddhist practice but it continues to be necessary until we reach enlightenment.


We carry out prostrations with the “three gates”: body, speech and mind. Before beginning we take refuge and should generate the enlightenment thought, that is Bodhicitta. We should then stand upright and put the palms of our hands together at the level of our heart. The right hand symbolises wisdom, the left hand method, the two elements which are fundamental to the conduct of all Mahayana practices. We then raise the folded hands so that the wrists touch the top of our head. This signifies the desire to be reborn in a peaceful Buddha-land. Next we hold the hands in turn in front of the forehead, throat and heart. This purifies any faults of body, speech and mind. We separate our hands as a sign of the activity of the Samboghakaya and kneel down with the feet close together. In this way we express the gradual steps towards the completion of the five paths and the ten Bodhisattva- bhumis. We bow down and touch the ground with the forehead to symbolise the wish to reach the eleventh Bodhisattva-bhumi.

Prostrations stretch the energy channels along the spine. In this way blockages are loosened and energy flows unhindered. On rising we are symbolically released from the sufferings of samsara. We should take care to keep the back straight so that air flows freely through the main channel, the kundalini.

To obtain the full blessing of this practice we should follow the instructions very precisely and control our mental and bodily attitude carefully throughout.


If we have developed our mind through correct and continuous practice to the point where no ignorance remains, we produce a deep wish within us to reach enlightenment for the sake of all living beings. To achieve this, we practise giving and taking which is part of the Bodhicitta practice (Tibetan: tong len).

With clear consciousness and free from ignorance, we visualise in front of us someone who suffers from ignorance or other problems. At the same time we experience the deep wish to free them from their suffering through our meditation. Our compassion then is as pure as the sun or moonlight. If we have chosen someone who is sick, then this light goes exactly to the seat of their pain. At this point, the power of our virtue is so great that it purifies the illness. This method is also helpful in cases where conventional medicine is no longer effective.

Giving and taking means transmitting our happiness and peace to others and taking all their sufferings and difficulties upon ourselves, thereby freeing them. Many people are afraid that they will lose their peace and themselves incur the sufferings of others, but if our serenity is strong enough, nothing can happen to us. We will have developed so much strength through practice and meditation that we can give our own serenity to the person who is suffering.

A further meditation practice consists of imagining that our nature is full of happiness and peacefulness and then we give these qualities to all those who are suffering. This exchange encourages the development of Bodhicitta.

Our consciousness can be compared to a jewel or to gold. When the precious jewel is taken from the earth, it needs to be cleaned and cut. On the spiritual level, this is accomplished through the training of the mind. Our original consciousness is a precious jewel; our ignorance is the dirt covering it. Through the development of the mind we experience a deep desire to find more effective ways of helping others. For this we need the right practice which leads to absolute Bodhicitta and so to the best way of helping other living beings.


The mandala offering helps to transform body, speech and mind into the form of the universe. We then offer this universe, and in so doing we accumulate virtue. The study of Buddhist philosophy is not enough in itself if we wish to understand shunyata, we also need an accumulation of virtue.


There are two kinds of purification:

1. Common or ordinary purification through which incorrect attitudes of body, speech and mind are purified. We can also purify negative karmas and nonvirtues in this way. The practice can also help us to relieve many spiritual, mental or bodily illnesses for which there is no suitable medicine, since they arise out of negative karmic connections.

2. Uncommon or extraordinary purification through the Vajrasattva meditation: through the blessing of Vajrasattva, our body, speech and mind can take on his qualities. An initiation is required for this purification.


Guru yoga plays a special role in Mahayana since many practices such as the path by which enlightenment can be reached in one lifetime, are not possible without the help of a qualified guru. In addition, the guru watches over our mental training and oversees our development. The guru’s energy helps us to make more rapid progress.

The Guru yoga practice gives us a very special blessing.

If we wish to have more information about Guru yoga, we need more precise instructions from a qualified guru.



The aim of training the mind is to transform it. We can reach this goal by learning to behave virtuously, that is, by being free from all doubt and by developing respect, faith, love and compassion.

If we earnestly wish to practise the Dharma, the teaching of the Buddha, we should harm no living being, but on the contrary, strive to help all beings. However, if we desire to help, we must first learn what help is needed. This means that we must first of all reflect on the innumerable sufferings of samsara so that we can recognise them. Nevertheless, true clarity can only be achieved through the development of deep compassion as well as intellectual understanding.

On this path, above all, we must learn to abandon our way of looking at life exclusively from our self centred point of view. Ego and attachment generate the greatest sufferings of samsara, while at the same time they are the very cause of samsara.

At Sarnath in his first teaching after his enlightenment, Buddha showed us the way to liberation from samsara. We call this teaching the sermon of the Four Noble Truths.


The first noble truth is the truth of suffering. It says all life in samsara is suffering. Even when we feel happy momentarily, we do not know how long this happiness will last. We are all subject to the sufferings of illness, birth and death and we are not able to protect ourselves from them.

The second noble truth is the truth concerning the cause of suffering. Here Buddha points to the fact that we are the cause of our own suffering created by the false view that ego and attachment impose upon us.

The third noble truth is the truth of the cessation of suffering. This means that our suffering will end when we have recognised that our false view and ignorance are the root of evil, and have renounced them.

The fourth noble truth is the truth of the path of release from suffering. In order to end our suffering, we must put aside the erroneous belief that our own self and all other phenomena exist of themselves, independently of cause and effect.


If we observe our lives, we note that this or that annoys us or that something is not proceeding as we would like. We lose people and things we love and cannot protect ourselves from those whom we do not love. Time robs us of the attraction of what we desire. We are constantly under the threat of mental and physical illness, catastrophes and unpleasant incidents. Old age reduces our strength and dulls our senses. We become weaker, sometimes apathetic and severely limited mentally. In the end, we die.

This is samsara. By definition, it implies difficulties, worry and relentless suffering.


However the misery of samsara is not produced by any higher being but by ourselves.

The greatest evil and chief cause is our ego. Ego means “only me”, “me alone and no-one else”. The ego considers itself to be the centre of the world and thinks all else should be at its service. It only recognizes itself and has no room for others. It snatches all that appears desirable and defends itself against anything which feels threatening. This is how attachment and hatred arise. Such narrowing of the mind inevitably results in insecurity, because those who are blind to all but themselves, without feeling, live in a strange menacing world. These people cannot even trust themselves. The result is constant, tormenting doubt and lack of inner peace.

Ego, attachment and ignorance are thus the three root illnesses from which we all suffer. Though it seems to us that we suffer many ills, in reality, they are all merely effects of the ego. In order to free ourselves from them, we must give up false representations and recognize that we are subject to the law of cause and effect. The first step towards this is to think less of self and more of others. There is no difference between them and us. We are all striving towards happiness and wish to avoid suffering. When we consider how many other people there are in comparison to one person, we realise that others are more important than us. This kind of attitude helps us to open the prison of our self-centredness. We discover a world inhabited by others like ourselves and recognise in ourselves unlimited freeing thoughts. For this reason it is a fundamental principle in Mahayana never to practise for oneself alone but always for the benefit of all living beings.

The ego and the “I” are not identical. The ego or “me alone” can be defined as egocentricity or selflove. The “I” is neutral. The “I” is what is active in us. Sometimes it only takes care of itself, imprisoned in the representation of the ego or it may endeavour to help others. This “I” seeks enlightenment. It is this “I” which expresses the wish to practise at the beginning of every sadhana.


Ignorance is the opposite of wisdom. Ignorance has two aspects, a common or ordinary aspect and an uncommon or extraordinary one. Ordinary ignorance accompanies us in our daily lives. It produces innumerable sufferings and difficulties. By extraordinary ignorance we mean that our consciousness is not sufficiently clear. We have not studied enough and do not know the different aspects of the Dharma. We are unable to observe and control our own mind. Our thoughts are confused and we find it difficult to distinguish right from wrong.

Ignorance is purified when the mind no longer depends on samsara. We will then have achieved the nature of a Bodhisattva, fully released from ignorance.


Buddha himself designated karma as the result of earlier deliberate actions. Intentionally carried out, these actions are the source of happiness and suffering both in the present and in future lives, and the cause of rebirth in the samsaric cycle.

There are two types of karma, non-virtuous and virtuous. If, for example, in one life we impose suffering on another apparently separate being, then inevitably this will have negative effects on us as well, for all living beings are united. Only our ignorance leads us to believe that we can gain from harmful behaviour towards others. If we think that at the end of our life everything we have done is wiped out and forgotten, we are still succumbing to our ignorance. We will experience in our next life discord and pain because of it. If, on the contrary, we have helped someone to the best of our ability, then our karmic connections will help make one of our next lives a peaceful one.

We can also alter our karma. Buddha’s teachings show us ways and means by which we can produce the cause of positive effects and avoid the cause of negative results. We can purify non-virtuous karma through renunciation, accumulation of virtue, and above all through purification practices, such as the Buddha Vajrasattva practice.


Through his teaching on the Four Noble Truths, Buddha shows us how to change our state of involvement. Anyone who is suffering mentally can alleviate both their own suffering and that of others through the development of loving compassion.

This means that we must first of all feel love towards ourselves. As long as we do not accept ourselves we have nothing with which to produce loving compassion or Bodhicitta. This present precious human body and precious mind are all that we have to reach enlightenment. It is only as human beings that we have this possibility. Nor can we alter anything that goes wrong in our lives without first accepting ourselves.


If we find it difficult to accept ourselves and others, we should call to mind that we all have Buddhanature already within us. It is just that we are not aware of this in our present ignorant condition. Ignorance is indeed the reason why we are subject to the sufferings of samsara. If, however, we give the right care to the seed of our Buddha-nature, it will grow into a plant and unfold itself. We will develop the ability to turn towards all beings with love and be able to protect them, for Buddha-nature, as it grows, awakens in us the desire also to liberate all those who like us suffer in samsara.


There is a particular practice directed towards the development of loving compassion. We visualise in meditation someone who is close to us. Usually our own mother is taken as the object of contemplation. We can also visualise anyone who has been particularly good to us. We feel their suffering and develop the sincere desire to free them from it. In order to be really capable of this we must first develop a rich warm feeling of loving compassion towards ourselves, and feel it within our own body. Only then can we direct it towards others.

After we have thought of our mother or some other person who has been good to us, we can develop loving compassion towards those who are our enemies. Someone who always treats others with respect may have only a few enemies. However, since enmity in this life also goes back to karmic connections, an individual may not be well disposed towards us. The cause may be negative actions that we have done to that person in an earlier life. This is how false views in our present life arise and for this reason enemies are extremely helpful in our practice; meeting them gives us the opportunity to free ourselves of these false opinions.

This is why we treat our enemies with respect and we strive to practise loving compassion, steadfast in our belief in karma and the Dharma. In our mind and in meditation, we give our enemies all our accumulated virtues, all our merit. We have the desire to make friends with them and the wish that they may be freed from all their suffering. If we succeed in purifying all our negative feelings of anger and rage, then, even though the whole world turns against us, we have no enemies. Our own anger is our worst enemy. However, it would be useless to repress our anger out of fear of the negative effects on our accumulation of virtue. If we feel anger arising in us, we should try to recognise its root. If this is not possible at the time because we are too angry, at least we should attempt to develop loving compassion as an antidote. It is only when anger no longer arises, when our nature has become entirely gentle and kind, that we can help those who need our help.


Mahakaruna links our loving compassion with the desire to liberate other living beings from their suffering whether bodily or mental. “Maha” means great and “karuna” is compassion. Mahakaruna is the most important prerequisite for the practice of Bodhicitta.


There are three possibilities:


We visualise someone who is in great difficulty. We then reflect on the source of these difficulties: non-virtue. Non- virtue has its source in ignorance. In order to protect ourselves, we practise the ten virtuous actions daily, with a clear understanding of non-virtue (see below: virtue).

Nobody wishes to experience suffering. Since suffering is produced by non-virtue, we must avoid non-virtue. Just as we do not wish suffering for ourselves, other living beings also wish to be free from it. Through our heart-felt desire to help them realise this aim, we are able to find real liberation from the sufferings of samsara both for ourselves and for others.

In this way we can meditate for the person whose suffering we have visualised.


We visualise someone whose ignorance is great. Even such a person can lessen their ignorance, above all by hearing Dharma teachings, reflecting on them and by doing the practices. We meditate with the deep desire that the ignorance of this person, who does not know the Dharma, may be purified.

Consciousness is in itself pure and free from non-virtue. If it is sullied it can be purified through teachings and practice. This is an extremely important point. Wisdom and ignorance are opposite poles. Ignorance diminishes in proportion to the development of wisdom. We therefore meditate for this person in such a way that they may be freed from ignorance.


This meditation concerns attachment.

Since our life is impermanent and insecure, a desire to possess things or people sooner or later leads to suffering. Attachment goes hand in hand with ignorance. As long as we hold on to something, we cannot be free. This is not the same as holding on to the desire for enlightenment. No suffering can arise from this.

In order to release ourselves from our attachment, we should think about the reason for our re-birth in this universe. The reason is to be found in our strong ego that always gives rise to attachment and self centredness. Little by little we can undo this greedy craving, which is like a cramp inside us, through the desire to reach enlightenment, through loving compassion and attention to other living beings. We meditate in this way so that the person we wish to help may be released and freed from attachment.

However, before we can help others through our practice of Bodhicitta and Mahakaruna, we must change our own nature through our daily practice. It is only when our nature has become gentle and our mind free that we can really practise Bodhicitta for the benefit of other beings.


Bodhicitta can be relative or absolute. Relative Bodhicitta is the wish to develop the enlightenment thought for the benefit of all living beings. Absolute Bodhicitta is the enlightenment thought itself. It gives rise to our complete liberation from samsara through the recognition that neither phenomena nor we ourselves exist independently, but that everything comes into existence dependent on cause and effect.


In order to practise relative Bodhicitta, we take refuge and direct our thought deeply and sincerely to the idea that we must become a Buddha as quickly as possible for only a Buddha has the skills necessary to help liberate all living beings from the sufferings of samsara.

In this way our whole nature is filled with love, compassion and strength. We see the innumerable sufferings of living beings and have the wish to help them. In fact, there are different ways of helping someone who is in difficulty: we can offer relative help, that is, material means of sustaining the body, such as food or clothing or medicine in the case of illness. If the problem is mental, we can offer advice or comfort. In this way, we will only alleviate acute suffering and help to remove the symptoms for a time, while the cause of suffering remains.

We need far-reaching methods in order to help people recognise the cause of suffering. We can help most effectively if we transform our own body, speech and mind through the development of virtue.


Virtue signifies protection. When we behave correctly, not harming others but lovingly exerting ourselves on their behalf, that is, when we avoid the ten non-virtuous acts, we protect others as well as ourselves.

The ten non-virtuous activities are:

a) the non-virtuous activities of the body 1. killing 2. stealing 3. sexual misconduct
b) the non-virtuous activities of speech 1. untrue speech 2. harsh speech 3. slander 4. useless chatter
c) the non-virtuous activities of the mind 1. greed 2. enmity 3. attachment to wrong views

If we avoid these negative activities we will find ourselves less often in situations where we think we ought to act, yet are not clear as to the consequences of our acts. In this way the consequences of our activities will not come back to us from outside in the form of negative forces, limiting our freedom. Furthermore, we obtain inner and outer peace.

Since all living beings form an entity, we can share this peace with others as soon as we have attained it for ourselves. It is hardly possible to help others as long as we ourselves are lacking in compassion, peacefulness and patience, and are limited by our own suffering.

In the development of relative Bodhicitta we can also practise giving and taking. This means giving to others our good thoughts and the strength of our virtue and taking upon ourselves their troubles and pain. We need not be anxious about doing this or afraid of bringing catastrophe or illness upon ourselves. Our pure loving attitude will protect us while helping others.

For the meditation practice of absolute Bodhicitta we contemplate the Buddhas. We recognise their great compassion, their wisdom and their activities. We beseech them to grant all living beings these same abilities. Our mind then enters into Bodhicitta meditation and we experience the development of our nature. Day after day we obtain greater inner clarity, just like the moon growing from a small crescent to a full circle. Contrary to our original state of mind when we began our practice before purification, our mind becomes pure, strong and full of virtue.

A distinction is made between powerful and powerless virtues. Ordinary virtues can easily change: for example, they may disappear through anger or at least diminish greatly. Bodhicitta virtue on the other hand always keeps its quality. This is like a tree that is stripped bare in harvest-time while the wish-fulfilling Bodhicitta tree bears a richer harvest the more we pluck its fruit.

Someone who does not practise Bodhicitta leads an ordinary life; through the Bodhicitta practice our life is filled with the extraordinary power of virtue. This is also the difference between ordinary people and Buddhas. We all have Buddha-nature within us, but without Bodhicitta practice it is concealed under our ignorance. At the beginning of the practice, our mind is like the sky when clouds cover the sun and moon, we can no longer see them although they are shining. If, however, we allow the teachings to fully penetrate our being and practise regularly with attention, we drive away the clouds of ignorance and gradually Bodhicitta arises in us like the clear light of the sun or the moon. In reality, Bodhicitta is the essence of love, compassion and Mahakaruna, no different from our own unveiled pure mind, Buddha-nature. As soon as Bodhicitta arises in us we feel as though all beings were our children whom we wish to care for like a mother or a father.

Through the Bodhicitta practice our body, speech and mind are transformed, even our name. For those who have reached absolute Bodhicitta there is no more bodily suffering, no more illness. They are called Bodhisattvas.

anonymous asked:

How about pegging dominant harry? You're fucking him senseless but he's still telling you what to do, how he wants to be fucked, how good you're being for him.

I like this concept a lot I can’t believe I’m sweating gallons

Okay so just imagine Harry coming back from the New York premiere, feeling all high and mighty because for the last couple of days he’s been surrounded by people praising him for his talents and kissing the ground he walks on so he’s feeling cocky.

He gets to the hotel, walking into the room with his shoulders back, buttons on his expensive shirt already half undone and he’s working the knot in his tie loose, toeing off his leather shoes carefully and walking around the side of the bed. You’re watching a rerun of Scooby Doo, smelling him before you even see him. He’s wearing his favorite Tom Ford cologne, smelling all musky and manly with notes of citrus, cedarwood and ocean salts and he’s just so damn tempting.

Harry kneels onto the bed, mattress dipping under his weight as he crawls towards you, one arm stretching onto the opposite side of your torso, caging you under him as he hovers over you’re body, tie hanging from around his neck and shirt wide open to expose all of the tats on his tanned chest.

“Y'miss me?”

“Yeah,” you answer softly, arms reaching up to drape over his shoulders and wrap around his neck, pulling him down to your lips.

The kiss is slow and tender at first, with gentle sucking and a little bit of tongue. His body gives and melts on top of yours, one knee propped against the bed in between your legs as the other straddles your thigh. One hand is cupping your jaw as the other grips the back of the opposite thigh roughly, all of his chunky rings biting at your skin over the material of your bunny pajama pants.

Harry is the one who takes the first step in making it a heated night. He bites at your bottom lip all of the sudden, causing you to yelp into his mouth, pulling back in surprise. But he refuses to let you, suckling at your now swollen lip and hissing into your mouth.

“Fuck me.” His voice is deep and raspy, yet smooth like velvet and thick like molasses. The hand groping your thigh begins to rock your leg back and forth, resulting in your center rubbing against the knee he has placed between your own.

His eyes bore into you, a dark mossy green with bronze specks littered throughout its depth. They show nothing but utter lust and a twinge of haughtiness.

“Yeah?” You tug at the collar of his dress shirt, pushing it back until it starts to roll down his shoulders. “Want me to ride you?”

But Harry shakes his head, thumb caressing your chin as an ominous smirk pinches his dimples into place. “I don’t mean it as in, ‘fuck me.’ I mean it as in fuck me.”

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Humans Are Weird: The Ritual of Spa-Dé

So I have been following the goings on of the many “Humans are Space Orcs” and “Humans are Weird” posts and decided I had my own story to tell.

It follows the visit of one Mal T'Gjarex to an earth colony as an ambassador for his people. Upon witnessing a seemingly common form of Human activity, he is convinced Humanity is comprised entirely of insane masochists.
This is his data transmission to his superiors following his visit:

Mission Debriefing from Mal T’Gjarex – Ambassador to Earth colony “Eden’s Bounty”

It has only been a short time since our introduction to Humankind – Since then we have learned that they are a wily race of creatures – as clever as they are savage. We have heard from other races that having Humans for allies is an unpleasant prospect; it is also by far (and unanimously agreed) the lesser of two evils by all counts.

Today I must go on record that my recent exposure to the ritual of Spa-Dé serves only to strengthen my perception that Humans are insane. To elaborate on the ritual is, in itself, a descent into madness. If you possess the fortitude within your stomachs to read on, I implore you, do so knowing that what you read is the headiest of truths – one simply could not fabricate the terrors I observed on this torture planet.

Upon my arrival, the wardens of this hellish place dared to approach me with full disregard to my status – Marching toward me with arms spread wide to increase the appearance of size, and each baring their teeth in that disgusting show so common to their species. As Ambassador to the Human colony, you know that I must endure all manner of behavior that does not directly threaten my existence. As they surrounded me with rings of noxious flora, however – no doubt designed to skew the senses and delude one’s mental acuity – I found within myself a mighty need to disembowel them to the last should I find myself in a less than ambassadorial capacity upon our next meeting.

I was welcomed – laughable! – into their torture facility, where many “guests” were already receiving the horrific “treatments” of Spa-Dé. Anguished groans emanated from many of the cells within this facility. Those administering the torture would move from room to room, inflicting their awful techniques upon the Humans trapped within.
Imagine, if you dare, these skilled masochists using only their hands to bend and shape the bodies of their victims – stretching the very muscles (!) of their prostrate bodies and occasionally realigning their bones with a sickening POP!

In other rooms, they submerge their Human victims in fetid pools of “Mud” which “exfoliates” their skin – stripping layers of it from their body in the name of “cleansing.” In other rooms in this bastion of wickedness, they force Humans to endure scorching temperatures, which leech the very fluids from their bodies – the victims’ only relief is to pour water over heated rocks which serves only to further drain them of their essence.

I must say now, that while I cannot be certain without seeing it myself, I must believe that in the end the gatekeepers of this facility are preparing these poor souls for a cannibalistic sacrifice. They lull the victims into a hypnotic state with music and “incense” (a pungent inhalant, which promotes complacence) and then cut their claws to the very quick, filing them smooth, and softening them to make them less dangerous.

They are subsequently led to one of the many Human-length ovens located in the heart of the facility and I believe with all my hearts that I witnessed the final moments for one of these poor creatures as it climbed inside. Only after placing sliced vegetables over the victim’s eyes, did a caretaker then shut the lid, set a timer, and leave. I could see a warm glow coming from the device, and I knew it to be their end.

To conclude my report – the part that chills my very exoskeleton is how pleased they were with themselves:

“This is the finest facility of its kind in any Human colony or settlement.”
“We ‘treat’ thousands at this facility”
“We hope you’ll come back for your own treatment!”

HAH! They throw their insanity in my face as if I should relish the idea of meeting my end as their softened, skinless meal!

Thus concludes my assessment of the Spa-Dé ritual.

I will be seeking immediate transfer to another sector – one as far from the Humans as possible.


My Beautiful Boy. Bucky Barnes.

REquest: Could you write a curvy reader/Bucky with the Kinks 7,14(strap-on),22,24 (her to him)40,61 (him sub but her as a lovingly firm dom) and 95. I also picture her calling him Beautiful Boy. I know it’s a lot I’m sorry! Id understand if you don’t want to. 

Triggers: Heavy heavy smut. Sub!Bucky.

Word Count: 1622

Enjoy ;D

Originally posted by stuckwithbuck

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