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Items

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items_blocks.tpl.php

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  • Unknown

    Weight: 
    73
    Attributes: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Subject
    Weight: 
    100
  • The Seven Deadly Sins

    Subtitle: 
    Nanatsu no Taizai
    Weight: 
    80
    Attributes: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Value: 
    Weight: 
    45
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
  • Dance in the Vampire Bund

    Weight: 
    80
    Attributes: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Subject
    Weight: 
    100
  • InuYasha

    Weight: 
    75
    Attributes: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Subject
    Value: 
    Weight: 
    45
    Attribute: 
    Subject
    Value: 
    Weight: 
    45
    Attribute: 
    Subject
    Weight: 
    100
  • The Serpent and the Rainbow

    Attributes: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Weight: 
    100
    Attribute: 
    Subject
    Weight: 
    100
    Attribute: 
    Subject
    Value: 
    Weight: 
    75
    Body: 

    [The human form]... is the critical and single locus where a number of sacred forces may converge, and within the overall vodoun quest for unity it is the fulcrum upon which harmony and balance may be finally achieved. The players in this drama are the basic components of man: the "z'etoile", the "gros bon ange", the "ti bon ange", the "n'ame", and the "corps cadavre". The latter is the body itself, the flesh and the blood. The n'ame is the spirit of the flesh that allows each cell of the body to function. It is the residual presence of the n'ame, for example, that gives form to the corpse long after the clinical death of the body. The n'ame is a gift from God, which upon the death of the corps cadavre begins to pass slowly into the organisms of the soil; the gradual decomposition of the corpse is the result of this slow transferral of energy, a process that takes eighteen months to complete. Because of this, no coffin may be disturbed until it has been in the ground for that period of time. The z'etoile is the one spiritual component that resides not in the body but in the sky. It is the individual's star of destiny, and is viewed as a calabash that carries one's hope and all the many ordered events for the next life of the soul, a blueprint that will be a function of the course of the previous lifetime. If the shooting star is bright, so shall be the future of the individual. The two aspects of the vodoun soul, the ti bon ange and the gros bon ange, are best explained by a metaphor commonly used by the Haitians themselves. Sometimes when one stands in the late afternoon light the body casts a double shadow, a dark core and then a lighter penumbra, faint like the halo that sometimes surrounds the full moon. This ephemeral fringe is the ti bon ange - the "little good angel" - while the image at the center is the gros bon ange, the "big good angel". The latter is the life force that all sentient beings share; it enters the individual at conception and functions only to keep the body alive. At clinical death, it returns immediately to God and once again becomes part of the great reservoir of energy that supports all life. But if the gros bon ange is undifferentiated energy, the ti bon ange is that part of the soul directly associated with the individual. As the gros bon ange provides each person with power to act, it is the ti bon ange that molds the individual sentiments within each act. It is one's aura, and the source of all personality, character, and willpower. As the essence of one's individuality, the ti bon ange is the logical target of sorcery, a danger that is compounded by the ease and frequency with which it dissociates from the body. It is the ti bon ange, for example, that travels during sleep to experience dreams. Similarly, the brief sensation of emptiness that immediately follows a sudden scare is due to its temporary flight. And predictably it is the ti bon ange that is displaced during possession when the believer takes on the persona of the loa. At the same time, because it is the ti bon ange that experiences life, it represents a precious accumulation of knowledge that must not be squandered or lost. If and only if it is protected from sorcery and permitted to complete its proper cycle, the ti bon ange may be salvaged upon death of the individual and its legacy preserved. Only in this way may the wisdom of past lives be marshaled to serve the pressing needs of the living. A great deal of ritual effort, therefore, must be expended to secure its safe and effortless metamorphosis. At initiation, for example, the ti bon ange may be extracted from the body and housed in a "canari", a clay jar that is placed in the inner sanctum of the hounfour. In this way the ti bon ange may continue to animate the living while remaining directly within the protective custody of the houngan. Yet even here there are no guarantees. Though it is difficult to kill the one whose ti bon ange has been placed in a canari, if the magic used against the individual is strong enough, the resulting misery may be so great that he will ask the houngan to release the soul that he might end his ordeal. And even if the individual does survive life, he is still at risk in death, for with the demise of the corps cadavre the houngan must break the canari so that the ti bon ange may return to hover about the body for seven days. Then, since the vodounist does not believe in the physical resurrection of the body, the soul must be definitively separated from the flesh, and this takes place during "Dessounin", which is the major death ritual. Throughout this period the ti bon ange is extremely vulnerable, and it is not until it is liberated from the flesh to descend below the dark abysmal waters that it is relatively safe. The ti bon ange remains below in the world of "Les Invisibles" for one day and one year and then, in one of the most important of vodoun ceremonies - the "Wete Mo Nan Dlo" - it is reclaimed by the living and given new form. In place of the body that has decayed, the soul, now regarded as an "esprit", is deposited in another clay jar called a "govi". To the Haitian this reclamation of the dead is not an isolated sentimental act; on the contrary, it is considered as fundamental and inescapable as birth itself. One emerges from the womb an animal, the spiritual birth at initiation makes one human, but it is this final reemergence that marks one's birth as divine essence. The spirits in the govi are fed and clothed and then released to the forest to dwell in trees and grottos, where they wait to be reborn. After the last of sixteen incarnations, the esprit goes to Damballah Wedo, where it becomes undifferentiated as part of the "Djo", the cosmic breath that envelops the universe. The lengthy passage of the ti bon ange corresponds to the metamorphosis of the individual human into pure spiritual energy. Hence, with the successive passing of generations, the individual identified with the esprit in the govi is transformed from the ancestor of a particular lineage in the generalized ancestor of all mankind. Yet even this pure spiritual energy must be made to serve, and for it to function it must become manifest. Thus from the ancestral pool there emerges archetypes, and these are the loa. It is, of course, possession, the return of the spirits to the body of man, that completes the sacred cycle: from man to ancestor, ancestor to cosmic principle, principle to personage, and personage returning to displace the identity of man. Hence, while the vodounist serves his gods, he also gives birth to them, and this is something that is never forgotten; as much as the spirit is the source of the flesh, so the flesh gives rise to the spirit. In place of opposition between the two, there is mutual dependence. Thus the regular arrival of the divine is not considered miraculous, but rather inevitable.

    Wade Davis - The Serpent and the Rainbow
  • IW for This is a Love Song

    Weight: 
    90
    Attributes: 
    Attribute: 
    Aspect
    Response: 
    Logo Bondage Bra, April 2015
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Weight: 
    100
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Subject
    Weight: 
    100
  • Luke Lightsaber Construction

    Weight: 
    90
    Attributes: 
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Subject
    Weight: 
    100
    Attribute: 
    Subject
    Weight: 
    100
  • Videodrome

    Subtitle: 
    1983
    Attributes: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Weight: 
    100
    Attribute: 
    Subject
    Weight: 
    100
  • Fight Club

    Subtitle: 
    1999
    Attributes: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Weight: 
    100
  • Quatermass and the Pit

    Subtitle: 
    1967
    Attributes: 
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Subject
    Value: 
    Weight: 
    100
    Attribute: 
    Type
    Value: 
    Attribute: 
    Subject
    Value: 
    Weight: 
    100

Table

items_table.tpl.php

ID Images/Body Types Title Subjects Attributes Edit
1097 Unknown1967
EDIT
1096 The Seven Deadly Sins1967
EDIT
1095 Dance in the Vampire Bund1967
EDIT
1094 InuYasha1967
EDIT
1090 [The human form]... is the critical and single locus where a number of sacred forces may converge, and within the overall vodoun quest for unity it is the fulcrum upon which harmony and balance may be finally achieved. The players in this drama are the basic components of man: the "z'etoile", the "gros bon ange", the "ti bon ange", the "n'ame", and the "corps cadavre". The latter is the body itself, the flesh and the blood. The n'ame is the spirit of the flesh that allows each cell of the body to function. It is the residual presence of the n The Serpent and the Rainbow1967
EDIT
1091 IW for This is a Love Song1967
  • (((subtitle))) :Logo Bondage Bra, April 2015
EDIT
1089 Luke Lightsaber Construction1967
EDIT
1088 Videodrome1967
EDIT
1087 Fight Club1967
EDIT
1085 Quatermass and the Pit1967
EDIT

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  • After Christ (Era Vulgaris)
  • New Aeon
Total Items2828

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        ○ur○b○r○s

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        Recent curated image archive by ova lvma nebvla

        en

        Mon, 18 Jan 2016 18:28:29 -0800

        


 Unknown
 http://ouroboros.orgnsm.org/node/1097
 
  ]]>
 1097
 Mon, 18 Jan 2016 18:28:29 -0800
 http://ouroboros.orgnsm.org/sites/ouroboros.orgnsm.org/files/styles/large-landscape-or-portrait/public/12508967_981410151931351_8588409964945051540_n.jpg?itok=DnzR19i-



 The Seven Deadly Sins
 http://ouroboros.orgnsm.org/node/1096
 
  ]]>
 1096
 Fri, 15 Jan 2016 21:23:55 -0800
 http://ouroboros.orgnsm.org/sites/ouroboros.orgnsm.org/files/styles/large-landscape-or-portrait/public/Still%20-%2015h31m40s467.png?itok=YPYWMyap



 Dance in the Vampire Bund
 http://ouroboros.orgnsm.org/node/1095
 
  ]]>
 1095
 Fri, 15 Jan 2016 11:56:01 -0800
 http://ouroboros.orgnsm.org/sites/ouroboros.orgnsm.org/files/styles/large-landscape-or-portrait/public/vampire_bund-11.jpg?itok=9oUrDfPf



 InuYasha
 http://ouroboros.orgnsm.org/node/1094
 
  ]]>
 1094
 Fri, 15 Jan 2016 11:55:58 -0800
 http://ouroboros.orgnsm.org/sites/ouroboros.orgnsm.org/files/styles/large-landscape-or-portrait/public/Kikyos-shinidimachu.jpg?itok=LAqTNV5B



 The Serpent and the Rainbow
 http://ouroboros.orgnsm.org/node/1090
 [The human form]... is the critical and single locus where a number
of sacred forces may converge, and within the overall vodoun quest for
unity it is the fulcrum upon which harmony and balance may be finally
achieved. The players in this drama are the basic components of man:
the "z'etoile", the "gros bon ange", the "ti bon ange", the "n'ame",
and the "corps cadavre". The latter is the body itself, the flesh and
the blood. The n'ame is the spirit of the flesh that allows each cell
of the body to function. It is the residual presence of the n'ame, for
example, that gives form to the corpse long after the clinical death
of the body. The n'ame is a gift from God, which upon the death of the
corps cadavre begins to pass slowly into the organisms of the soil;
the gradual decomposition of the corpse is the result of this slow
transferral of energy, a process that takes eighteen months to
complete. Because of this, no coffin may be disturbed until it has
been in the ground for that period of time. The z'etoile is the one
spiritual component that resides not in the body but in the sky. It is
the individual's star of destiny, and is viewed as a calabash that
carries one's hope and all the many ordered events for the next life
of the soul, a blueprint that will be a function of the course of the
previous lifetime. If the shooting star is bright, so shall be the
future of the individual. The two aspects of the vodoun soul, the ti
bon ange and the gros bon ange, are best explained by a metaphor
commonly used by the Haitians themselves. Sometimes when one stands in
the late afternoon light the body casts a double shadow, a dark core
and then a lighter penumbra, faint like the halo that sometimes
surrounds the full moon. This ephemeral fringe is the ti bon ange -
the "little good angel" - while the image at the center is the gros
bon ange, the "big good angel". The latter is the life force that all
sentient beings share; it enters the individual at conception and
functions only to keep the body alive. At clinical death, it returns
immediately to God and once again becomes part of the great reservoir
of energy that supports all life. But if the gros bon ange is
undifferentiated energy, the ti bon ange is that part of the soul
directly associated with the individual. As the gros bon ange provides
each person with power to act, it is the ti bon ange that molds the
individual sentiments within each act. It is one's aura, and the
source of all personality, character, and willpower. As the essence of
one's individuality, the ti bon ange is the logical target of sorcery,
a danger that is compounded by the ease and frequency with which it
dissociates from the body. It is the ti bon ange, for example, that
travels during sleep to experience dreams. Similarly, the brief
sensation of emptiness that immediately follows a sudden scare is due
to its temporary flight. And predictably it is the ti bon ange that is
displaced during possession when the believer takes on the persona of
the loa. At the same time, because it is the ti bon ange that
experiences life, it represents a precious accumulation of knowledge
that must not be squandered or lost. If and only if it is protected
from sorcery and permitted to complete its proper cycle, the ti bon
ange may be salvaged upon death of the individual and its legacy
preserved. Only in this way may the wisdom of past lives be marshaled
to serve the pressing needs of the living. A great deal of ritual
effort, therefore, must be expended to secure its safe and effortless
metamorphosis. At initiation, for example, the ti bon ange may be
extracted from the body and housed in a "canari", a clay jar that is
placed in the inner sanctum of the hounfour. In this way the ti bon
ange may continue to animate the living while remaining directly
within the protective custody of the houngan. Yet even here there are
no guarantees. Though it is difficult to kill the one whose ti bon
ange has been placed in a canari, if the magic used against the
individual is strong enough, the resulting misery may be so great that
he will ask the houngan to release the soul that he might end his
ordeal. And even if the individual does survive life, he is still at
risk in death, for with the demise of the corps cadavre the houngan
must break the canari so that the ti bon ange may return to hover
about the body for seven days. Then, since the vodounist does not
believe in the physical resurrection of the body, the soul must be
definitively separated from the flesh, and this takes place during
"Dessounin", which is the major death ritual. Throughout this period
the ti bon ange is extremely vulnerable, and it is not until it is
liberated from the flesh to descend below the dark abysmal waters that
it is relatively safe. The ti bon ange remains below in the world of
"Les Invisibles" for one day and one year and then, in one of the most
important of vodoun ceremonies - the "Wete Mo Nan Dlo" - it is
reclaimed by the living and given new form. In place of the body that
has decayed, the soul, now regarded as an "esprit", is deposited in
another clay jar called a "govi". To the Haitian this reclamation of
the dead is not an isolated sentimental act; on the contrary, it is
considered as fundamental and inescapable as birth itself. One emerges
from the womb an animal, the spiritual birth at initiation makes one
human, but it is this final reemergence that marks one's birth as
divine essence. The spirits in the govi are fed and clothed and then
released to the forest to dwell in trees and grottos, where they wait
to be reborn. After the last of sixteen incarnations, the esprit goes
to Damballah Wedo, where it becomes undifferentiated as part of the
"Djo", the cosmic breath that envelops the universe. The lengthy
passage of the ti bon ange corresponds to the metamorphosis of the
individual human into pure spiritual energy. Hence, with the
successive passing of generations, the individual identified with the
esprit in the govi is transformed from the ancestor of a particular
lineage in the generalized ancestor of all mankind. Yet even this pure
spiritual energy must be made to serve, and for it to function it must
become manifest. Thus from the ancestral pool there emerges
archetypes, and these are the loa. It is, of course, possession, the
return of the spirits to the body of man, that completes the sacred
cycle: from man to ancestor, ancestor to cosmic principle, principle
to personage, and personage returning to displace the identity of man.
Hence, while the vodounist serves his gods, he also gives birth to
them, and this is something that is never forgotten; as much as the
spirit is the source of the flesh, so the flesh gives rise to the
spirit. In place of opposition between the two, there is mutual
dependence. Thus the regular arrival of the divine is not considered
miraculous, but rather inevitable.

Wade Davis - The Serpent and the Rainbow
]]>
1090 Sat, 02 Jan 2016 13:11:32 -0800
IW for This is a Love Song http://ouroboros.orgnsm.org/node/1091 ]]> 1091 Sun, 27 Dec 2015 15:22:52 -0800 http://ouroboros.orgnsm.org/sites/ouroboros.orgnsm.org/files/styles/large-landscape-or-portrait/public/Inka_Williams_-_This_is_a_Love_Song_-_Logo_Bondage_Bra_-_April_2015.jpg?itok=gRa2x7rj Luke Lightsaber Construction http://ouroboros.orgnsm.org/node/1089 ]]> 1089 Sun, 27 Dec 2015 12:19:53 -0800 http://ouroboros.orgnsm.org/sites/ouroboros.orgnsm.org/files/styles/large-landscape-or-portrait/public/StarWars_LukeLightsaberConstruction.png?itok=OqKOFN0y Videodrome http://ouroboros.orgnsm.org/node/1088 ]]> 1088 Fri, 25 Dec 2015 12:34:19 -0800 http://ouroboros.orgnsm.org/sites/ouroboros.orgnsm.org/files/styles/large-landscape-or-portrait/public/Videodrome-1.jpg?itok=mIX5W0CN Fight Club http://ouroboros.orgnsm.org/node/1087 ]]> 1087 Fri, 25 Dec 2015 12:33:04 -0800 http://ouroboros.orgnsm.org/sites/ouroboros.orgnsm.org/files/styles/large-landscape-or-portrait/public/Fight-Club.jpg?itok=uq-quYp6 Quatermass and the Pit http://ouroboros.orgnsm.org/node/1085 ]]> 1085 Fri, 25 Dec 2015 12:01:20 -0800 http://ouroboros.orgnsm.org/sites/ouroboros.orgnsm.org/files/styles/large-landscape-or-portrait/public/vlcsnap-2015-12-24-23h20m44s646.png?itok=TK6PZSrr

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