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tonguetiedraven · 2 years

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rin making ryuji his phone background? plsss

Ryuuji would be such a blushy mess <3

Rin started it. Bon could hardly breathe through the sheer amount of goo he was covered in, and as soon as he got his mouth cleared he was going to cuss up a storm.

That had been the plan until Rin’s cackle cut through the air. Hands that were always too warm came up and wiped some of the putrid goo off his face, which was fantastic because his hands were sort of stuck at his side.

“You look like a melted ice-cream cone!” Rin laughed, and Bon could barely see, but Rin was beaming despite the yellow goo he was covered in.

“Yeah?” Bon managed, choking a little and hacking out a few bits of pink goo. “Better than you. You look like someone sneezed on ya.”

Rin blinked up at him before glancing down at his own arms. He blinked again and looked back up at Bon with a somehow bigger smile. “I do! I look like a booger.” He burned away a bit more of the repulsive stuff from Bon’s face and freed his arms while he was at it. “There. Now hold on.”

“You’re not gonna clear away the rest of this shit?”

“Oh I will, but in a second.” Rin freed his phone from his pocket, not seeming to care that he smeared a bit of the gooey remains on the case. “First, I want a picture!”

Bon’s stomach dropped. “No. Absolutely not.” He looked like an idiot, and it was one thing for Rin to see him like this — Rin looked just as stupid as him and Rin would know he’d worked hard to beat the damn things before they could explode. Other people would see this image and they’d mock him.

He hated being mocked.

“Come on,” Rin wiggled his phone and looped his arm around Bon. “It’s our first mission together and we look hilarious.” He grinned wider and tilted his head, causing a bit of goo to fall from his hair and drip on his cheek. There was some still on his nose too. It was in both their hairs, and now his goo was getting on Rin’s side and arm, and Rin’s goo was on his shoulders. They were going to end up melded together at this point. One big pile of goo.

(If he was going to be stuck with somebody, there were a lot worse people to be stuck to than Rin.)

Watching that bit of goo trail its way down Rin’s face, it suddenly struck him as immensely funny, and he couldn’t help a small snort of laughter.

Rin positively beamed as the sound fell from his lips. He let out a laugh as well, and before Bon really knew what happened, or why it happened, they were both cracking up and leaning against each other as they did it. It had already been hard to breathe, but now he couldn’t get any air for an entirely different reason. He could feel Rin quaking against him with his own laughs, and the arm stuck to his shoulders was dragging him down a little, and he didn’t care. They looked like idiots, and Rin wanted a picture of it. They were dripping melted ice-cream like goo all over the place while Rin looked like he belonged in a tissue, and it was so all ridiculous. The son of Satan and the future leader of Myōō Dharani, covered head to toe in goo from an explosive demon.

It hurt a little, the sheer amount of laughter, but it felt wonderful. It felt incredible and freeing, standing there with Rin and cackling without a care that there were still a few other exorcist around and they had to look more ridiculous than just being covered in goo might make them.

That was when Rin snapped the picture.

“Perfect!” Rin crowed, looking down at the picture like it was a masterpiece and not a potential item of blackmail. “I think that’s the only picture I’ve got with you smiling.”

Bon felt his cheeks go a little pink, and he wasn’t even sure why. It wasn’t like he considered himself a particularly smiley person, or even like he felt the need to be smiley. He didn’t allow himself a lot of smiles. (He did worry about how often he looked like he was glaring.)

And why it was that Rin saw him smiling that made him blush even hotter.

“I got too many things to do to waste my time laughing and smiling,” he grumbled, and immediately wished he hadn’t. Rin didn’t waste his time smiling and laughing. At least it didn’t seem like a waste to Bon. Rin had a great smile and laugh. (Stop thinking about that!)

“I get that you gotta be all tough and distant. Gotta be the leader and all that. I just really like your smile. “ Rin smiled sincerely and tucked the phone away in his goo covered pocket. “It’s a great smile.”

Bon shifted uncomfortably. He didn’t really know what to do with that.

“What?” The entire conversation felt a bit weird, and he was still self conscious about the goo and the picture.

Rin shrugged like it wasn’t a big deal and shook some goo off his hands. “I like your smile. Your laugh too. I like a lotta things about you.” He raised his arms, still smiling in that easy way. “Now hold still.” Rin raised his hands and brought them to Bon’s shoulders.

It seemed ludicrous that someone like Rin whose smile was at least as bright as the sun should think he had a nice one.

Rin melted away the goo, still chuckling, and by the time he was melting away his own goo, Bon found his own lips quirking up again.

“You know what?” Rin asked, wiping his hands off on his jeans.

“What?” He couldn’t quite get rid of his smile. He didn’t quite want to.

Rin gave him a toothy smile. “I really want some ice cream.”

Bon laughed loudly, and he liked the way it sounded when it was mixed with Rin’s.

( ●▽●)(‾̀◡‾́ ๑)

Bon saw it by accident, and when he did, his eyes bugged out and his heart seemed to skip at least three beats in his chest.

Rin had set the photo as his background.

He frantically tore his eyes away from the phone screen and stared at the chalkboard in front of them with cheeks that felt like they were on fire. It wasn’t his fault that he had seen it — Rin always had his stupid phone on and he would never lock the damn thing — but it still felt like he had been spying, and now that he knew what it was…

Rin had him as his phone background. Rin had cropped most of himself out of the picture so it was zoomed in on Bon’s lightly blushing face and showing his wide grin. Bon was also not staring at the camera (which made sense because he hadn’t known it was getting taken) and it was obvious he was looking at Rin.

And he was covered in the MOLB goo. They both were. They were gross with it.

Why had Rin made it his background? What if other people saw it? What would they think?

(And why did that make his cheeks even warmer?)

Bon swallowed and blinked at the board as Rin laughed and picked his phone up from the desk and brought it towards Shiemi. She looked down at the device, not seeming to notice Bon’s face on it, and waited for Rin to bring up a video of Kuro. They watched it together, neither of them noticing the slight melt down Bon was having.

Rin had made him his background. Rin had tweaked the photo specifically so he was the center of it. A picture he’d specifically taken because he liked Bon’s smile.

By the time Yukio came in the room to start their class, Bon’s chest was filled with a wild swarm of flailing chuchi and his ears had joined his cheeks in the red blush. Rin’s tail was swaying happily as he talked, and his phone was still on, and still showing Bon’s smiling face to the entire class.

(๑❛▿❛)(*’▿’ )

“Send me that picture.”

Bon immediately hated himself for how he growled the words and made Rin jump. He’d had a damned speech planned and then his mouth went and did that.

“Huh?” Rin tilted his head like a curious cat and blinked up at him with distractingly large and pretty eyes. “What picture?”

“The MOLB one.” Bon’s eyes shot to the side in embarrassment and he rubbed uncomfortably at the back of his neck.

Rin pulled his phone out and flipped it around to face Bon. “This one?”

How was he not even embarrassed about it? Bon’s cheeks were pink just staring at it. At himself smiling all happily at Rin. Ugh.

“Yeah,” he grumbled, wondering if it was too late to just run away.

“Sure!” He pulled up their chat and sent the photo over. Bon’s phone pinged in his pocket. He pulled it out, and found himself exhaling when he saw that it did have a lot more of Rin in it. Rin who was grinning even wider than him and tilting his head towards Bon. His eyes were closed, which was a bit sad, but he looked so damn happy that Bon could be okay with not seeing Rin’s pretty eyes. (Agh! He had not just thought that.)

Bon nodded. “Thanks.” He took a thoroughly embarrassed step back with the intention of just running back to his dorm and setting the picture as his background. (But not his lockscreen.)

“Ryuuji!” Rin caught his arm before he could get away. His heart thumped like it always did when Rin called him by his name, and he found himself freezing entirely.

“Y-yeah?”

“You wanna get that ice cream? Together?”

Bon blinked twice, decided he had heard that correctly, and swallowed. “Are you asking me out?”

Rin nodded. “I was then, but I kinda think you didn’t get that? So yes. Would you like to go out to get ice cream, Ryuuji? On a date.”

Bon’s heart seemed to try to leap to his throat and leap forward out of his chest at the same time so it ended up feeling like it was twisting and thumping doubly hard. He stared for at least five seconds, and nodded when he realized that wasn’t helping anything and that he had absolutely not misunderstood Rin.

“Sure. I… I’d like that.”

Rin looped his arm through Bon’s and dragged him towards the exit.

(๑´ ³`)ﾉ♡٭*(ृ '꒳' ृ)

Walking back to his dorm later that night with the taste of chocolate still on his lips and the feel of Rin’s hand in his own burned into his mind, Bon opened the picture up and set it as his background. If he cropped it so it was zoomed in on Rin’s half of the picture and Rin's smile, well…

It wasn’t like anyone would know their backgrounds matched. He actually locked his phone. (Unlike Rin.)

Besides, it was normal to have your boyfriend as your background.

#bonrin #ao no exorcist #blue exorcist #my tumblr fics #bon x rin #ryuuji suguro #ryuji suguro #bon suguro #rin okumura #bonfire #aoex #bon/rin #ane #aoe #if you put their phones side by side #it makes the full picture #rin gets all blushy when he sees it

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ome-magical-ramblings · 1 year

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Closed Practices, Initiation, and gate-keeping practices.

One of my friend was discussing the idea of using a mantra from a lineage and how to approach it, he said the following: {start quote} I don't get why people practice Vajrayana mantras without initiation. I'm fully aware that one can gain initiation without human help, however literally every Tibetan tradition will tell you that you are wrong for doing this Because on the other hand there are sects that actually want people to use their mantra

And encourage it I'm not some gatekeeping Tibetan monk

It's just that in my experience doing anything from Vajrayana requires empowerment from a monk

It personally really makes me doubt the entire vehicle

Every time I touch Vajrayana it seems more like a money making grift than anything else

[...] Whenever I encounter a tradition that is fundamentally broken, rather than try to scavenge the pieces I just leave it alone and keep on moving When you're working with a machine and are trying to skip 1000 years of lineage holding guru. It makes me wonder if it's worth getting involved with at all We have living traditions right now, living gods and masters, that don't come with baggage attached {end quote} Honestly! it makes me think where I do stand in this whole thing. This morning I saw this image that a different friend shared for me about the topic, from Hoodoo Moses:

Which is true, it makes me think about these people who says "closed practice this, closed practice that" and they don't even consider the rift between them and their own cultural practices. I as an Arab know for a fact that there's a huge rift between the practices followed by modern Arab magicians, Arab magicians in the 1900s and the magic talked about in older grimoires, it doesn't even need to be asked when you think about it that there's a huge rift between these 3 but they're all performing and working legitimately. There's this idea that the religion or practice being done is verbatim to the text, which is a good idea in theory but practically or at least culturally there's also modification and changes within own community and that could come as surprising. I know I was shocked when I realized the rift between what people worshipped in modern Thailand compared to the image in Thai Buddhism in text. Same goes for Arab magic in something like Shams Al Ma'arif compared to how it's done by arab magicians. The time difference doesn't really drill down into people's head possibly because they don't have the conceptual grasping on what I mean by that, I will give an example in the

Mahāvaipulya Sūtra of the Tathāgata Store, Translated from Sanskrit into Chinese in the Eastern Jin Dynasty by The Tripiṭaka Master Buddhabhadra from India We see a list of attendee to the dharma discourse and one of the attendees is Fragrant Elephant Bodhisattva, why fragrant elephant... That's possibly culturally related to ancient Indian culture. It makes you think about these practices from the point of view of a modern buddhist would know how to perform this Mandala in the Usinsa Vijaya Dharani's Sutra: “Those who desire to perform this maṇḍala rite should, on the fifteenth day of a waxing moon, mix perfumed water with yellow soil and cow dung and smear the ground with this mixture. The square maṇḍala measures four elbow lengths on each side, and it should be surrounded by three tiers of gemstones from the Laṅkā Mountain, which are in five colors. An ancillary tier of white Laṅkā gemstones marks the boundary on the four sides. Scatter flowers inside the maṇḍala and place four vessels of water on the lotus flowers painted in the four corners. The vessels should be the same in size. Reverently place a bottle of holy relics and cow’s bezoar on the center lotus flower. In the maṇḍala, scatter various flowers and burn incense and various kinds of fragrances, such as camphor, saffron, agalloch, and so forth....[]

Other than that, people are so hinged on the living gods or living traditions currently not looking into how they're approaching the world themselves. How do you know the living gods are gonna accept you and not the persumed "dead" gods, What do you bring to the table for the living Masters? We see the twelve disciples leaving their homes to follow Jesus and to teach, suffer, and die in his name. We see Marpa demanding that Milarepa build and demolish three stone towers before he would teach him. Or maybe Lisiewski who built and shipped a furnace to Albertus for use in some special alchemical work, and photocopied the entire Crowley collection housed at Penn State University and mailed it to Regardie for his research. Are you willing to follow in their footsteps?[link] I know that there are grifters and guru who larp to exploit people, but that's not the main issue here. If your practice is only on the level of face-to-face/physical basis then you need to go deeper. You can knock on the spirits door and ask them, you can ask your local spirits to help you, sages and saints of the tradition you're seeking, the world is living, breathing, and haunted with spirits that you can talk to. Coming back and wrapping all of that back to this point, how do you know a closed practice from an open practice? You in your infinite wisdom have a certified "stamped" approval from some person who's gonna tell you yea that's practice for everyone. That's the thing tho, it brings me to a topic of refinement culture touched upon by @on-the-pechka 's here , welp it is basically related to the Lindy effect and refinement culture. We are seeing it in occult, magic, and spirituality lately, when everything become so samey, all occult discord servers require introductions, technique merge and mingle without a say or word and the emergence of "suitable" for everyone practices appear. You have to really get your mind thinking about this, the practice become so accessible that it reach the lowest common denominator and then what? You're gonna look at me in the eyes and tell me that they are 1:1 to the fractured and fragmented pieces we find, The PGM(Greek Magical Papyri) isn't one single system, Shams Al Ma'arif isn't Ahmad Al-Buni only, and when you look into the preexisting systems before us there's also precedent of syncretism, Jake Stratton Kent in his Testament of St Cyprian mentioned it well: All this places considerable responsibility with the reader, but also circumvents the limitations implicit had I approached the project differently; saying ‘these are my gods, these are my spirit superiors and spirits, work my system by rote and you won’t have to think very hard.’ That approach has been employed extensively and has not provided much by way of insight; reinforcing differences rather than revealing underlying patterns and their syncretic basis. If anything misunderstandings and artificial elements have proliferated by this means. Invention without attention to the underlying principles has had many failings. You have to drill this into your mind, the current living traditions didn't live because they are the best suitable for you. They survived because they contained the most accessible tools to the "masses", the harder the entry gate, the more obscure, fragmented systems often hold keys to unknown territory that we often don't know...Maybe you should knock on these doors? what is the worst that can happen? shouldn't we take it from the horse mouth itself and ask the entities of the tradition if they accept our entry into their system or not? If you approach them respectfully the worst that can happen is that they say "no" or block you from contacting them.

#Initiation #occult #witchblr #magic #closed practices #folk magic #ritual #spirit work

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mahayanapilgrim · 6 months

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Amitabha significiance

17th Karmapa’s teaching

“The Sutra of the Essence of Immeasurable Longevity and Primordial Awareness is one of several sutras associated with the Buddha Amitayus in the Tibetan Kangyur. The Buddha Amitayus is one of the most well-known buddhas of all those mentioned in the Mahayana sutras. In the Pure Land tradition of Chinese Buddhism, the Buddha Amitabha is the main focus of practice. The practice of Amitabha is easy to do and has great blessings, so it has spread widely among the public. Amitabha is probably the only buddha of the Mahayana to whom a specific lineage is devoted. I don’t think there is any other.

Though there is no separate Pure Land tradition in Tibet, there are countless teachings and practices of Amitabha that come from the Kangyur, Terma, and pure visions. Among them, the ones everyone considers authoritative are the sutras and dharanis of Amitayus in the Kangyur. This Sutra of the Essence of Immeasurable Longevity and Wisdom is, between sutra and tantra, included within tantra.

let's expand on the teachings of the 17th Karmapa regarding the significance of the "Sutra of the Essence of Immeasurable Longevity and Primordial Awareness" and the practice of Amitabha

**1. Amitayus in Tibetan Buddhism:**

The 17th Karmapa underscores the importance of the "Sutra of the Essence of Immeasurable Longevity and Primordial Awareness," which is one of several sutras associated with the Buddha Amitayus. Amitayus holds a prominent place in Tibetan Buddhism and is recognized as one of the most well-known buddhas within the Mahayana sutras. This highlights the reverence and significance of Amitayus in Tibetan Buddhist traditions.

**2. Distinction from Chinese Buddhism:**

The 17th Karmapa draws a distinction between Tibetan Buddhism and the Pure Land tradition of Chinese Buddhism, where the main focus of practice is on the Buddha Amitabha. While Amitabha's practice is highly popular in Chinese Buddhism due to its simplicity and blessings, Amitabha differs from Amitayus, as it is probably the only buddha in the Mahayana tradition to whom a specific lineage is devoted.

**3. Amitabha Practices in Tibetan Buddhism:**

Despite the absence of a separate Pure Land tradition in Tibet, there is a rich array of teachings and practices related to Amitabha. These practices are drawn from sources such as the Kangyur (the Tibetan Buddhist canon), Terma (revealed treasures), and pure visions. The 17th Karmapa points out that among these various teachings and practices, the ones considered authoritative are the sutras and dharanis of Amitayus found in the Kangyur. This affirms the importance of these specific teachings in Tibetan Buddhist practice.

**4. Tantra and the "Sutra of the Essence of Immeasurable Longevity and Wisdom":**

One of the unique aspects highlighted by the 17th Karmapa is the inclusion of the "Sutra of the Essence of Immeasurable Longevity and Wisdom" within tantra. This sutra bridges the gap between sutra and tantra practices, offering a deeper and more esoteric dimension to the teachings associated with Amitayus. This integration of the sutra into tantra emphasizes its profound spiritual significance.

In summary, the 17th Karmapa's teachings shed light on the importance of Amitayus in Tibetan Buddhism, the distinction from Chinese Pure Land traditions, the prevalence of Amitabha practices in Tibetan Buddhism, and the unique place of the "Sutra of the Essence of Immeasurable Longevity and Wisdom" within tantra. These insights provide a deeper understanding of the rich and diverse Buddhist practices in Tibet and their spiritual significance.

#buddha #buddhism #buddhist #dharma #sangha #mahayana #zen #milarepa #tibetan buddhism #thich nhat hanh

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unfortunatelycake · 6 months

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Tagged by @anonymousedward ! Thanks Ed!

3 ships: songxue, peihuang, moshang (see, I was good and didn't list ships all from one source! ....they're just all from MXTX novels oops)

First ever ship: Ummm.... if this is just for ships I sought fic for, then probably Spike/Willow (BtVS!)

Last song: Tinna Tinh - Usnisa Vijaya Dharani

Last movie: I don't remember the exact one so I'm gonna lie and say Conjuring Curse

Currently reading: Faraway Wanderers by priest

Currently watching: Nothing! My brain needed a rest after Mysterious Lotus Casebook

Currently consuming: Chocolate

Currently craving: A drink of water

Tagging: @mostlikelytofangirl @snarkivistfic @10holmes @thatlittledandere @criscura if you want to!

#someone tagged me in the thing #thank you for tagging me in the thing

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assetmantra-youtube · 1 year

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mylavenu99 · 9 months

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The IGRS Telangana offers property services

IGRS TELANGANA REGISTRATION

The Inspector General of Registration and Stamps (IGR Telangana) provides a number of property-related services to citizens in Telangana. They can get property registration, E-stamping, certified copy applications, encumbrance certificates, and market value of land, among other things, by going to the official site set up by the State government's registration and stamps department.

The Telangana government eliminated the need for citizens to physically visit the local sub-registrar's office (SRO) in order to collect pertinent information by introducing a digital platform that enables them to do so from the convenience of their homes. The platform simply assists individuals with all services, including paying stamp duty and obtaining an encumbrance certificate.

The IGRS Telangana offers property services

The following are the property-related services provided by the IGRS Telangana official portal:

E-stamps

The cost of new property registration as well as other services are covered by this list of services.

Lookup of market value

By entering particular information on the district, mandal, and village, individuals can search the market value of a property (land or flat).

licenced copy

This service provides access to certified copies of registered documents that are kept on the portal's server as well as a copy of newly generated documents.

Booking of slots for citizens

To schedule appointments to visit the local registrar's office for property-related reasons, citizens can log in to this portal.

Encumbrance certificate (EC)

On the IGRS Telangana portal, citizens can also apply for an Encumbrance certificate. They can use a property number or document number to look for an EC. The created digital copy is regarded as being genuine. Also accessible on the Dharani platform is EC in TS.

Module for Builder Registration

Using the specified login IDs and passwords, builders and developers can register residential and commercial projects on this portal.

What are the documents required for EC Telangana?

documents outlining the specifics of the property

Date and the deed's registration number

CD/Volume number

a duplicate of any earlier deed

Address of the applicant, verified

How to search market value on IGRS Telangana?

Market values, also known as circle rates, guiding values, guidelines values, and ready reckoner values, are property values determined by the State government in Telangana to control property transaction values and bring them into line with market rates. To search the market value on IGRS Telangana, adhere to the instructions listed below.-

Step 1: Go to the IGRS Telangana's official website.

Step 2: In the online service tab, locate the 'Market Value Search' option. Just click it. You'll be taken to a different page.

Step 3: Fill out the details for the district, mandal, and village on this new page. Select the 'Land Value' or 'Apartment Value' option, then press the submit button:

Step 4: Based on locales, a list of market values will be shown on the screen.

From IGRS Telangana, how can you obtain a certified copy?

Go to registration.telangana.gov.in to access the IGRS Telangana portal.

On the homepage's online services section, look for the 'Certified Copy' option. You can click it to go to a new page.

Two choices are available to you on this page. 'Certified Copies of Registered Documents (On Payment)' is the subject of the first, while 'Certified Copy of Documents (New Registrations Only)' is the subject of the second. Make a decision and carry on.

You will be taken to a new page if you select Certified Copies of Registered Documents (On Payment).

Enter accurate data for the district, SRO, year, and document number on this page. Click "Get Details" to get a copy of the registered documents.

You will be taken to a new page if you select Certified Copy of Document (New Registrations Only). You must enter a login ID and password in order to register papers here and obtain a copy.

How to book slots for property registration on IGRS Telangana?

Step 1: Go to registration.telangana.gov.in to access the IGRS TS's official website.

Step 2: On the website's home page, locate the "Slot Booking for Citizens" option. When you click on it, you are taken to a different page.

Step 3: To log in, on this page, enter your cellphone number, password, and the visible Captcha code.

Step 4: Select the sign-up option below to create a new account if you are a first-time user. To reset your login ID and password to enter, select the "forgot password" option, and you will receive an OTP.

Step 5: After logging in as a registered user, you can schedule visits to the regional sub-registrar's office (SRO) based on the slots you've reserved.

How can I pay the registration fees and stamp duty for IGRS Telangana?

The IGRS Telangana portal now allows property owners to pay stamp duty and registration fees online without physically going to a bank or government facility. Within three months after the day the document was received, stamp duty can be paid. The District Registrar, who will sign off on the payment in accordance with Section 18 of the Indian Stamp Act of 1899, may want to see it.

To pay the stamp duty and registration fees on the IGRS Telangana, follow the steps listed below.

Step 1: Go to registration.telangana.gov.in, the IGRS Telangana website.

Step 2: Navigate to the online services area of the webpage and select the e-STAMPs option. When you click on it, you are taken to a different page.

Step 3: On this page, select your user type, input your email address or mobile number for communication, and then log in by entering your password and the Captcha code.

Step 4: Click "Register" to create a new account if you are a first-time user.

Step 5: To reset your account information if you've forgotten your password, click the "Forgot Password" link in the bottom right corner of the page. Once reset, you can access the portal using the newly generated login ID and password.

Step 6: Log in with your credentials and complete the form according to the portal's instructions. Details about the buyer, the property, and subsequently the seller's details should be filled in. After filling out the form, you will be taken to the payment gateway where you must pay the stamp duty that was computed during the transaction process.

Benefits of IGRS Telangana

By allowing you to access services and submit complaints while lounging on your living room couch, the IGRS Telangana registration website significantly reduces time consumption. Additionally, it guarantees openness and eliminates every possibility of fraud or other malpractice. Every government office is highly concerned about corruption, which has been significantly reduced thanks to IGRS Telangana. The integrated site also enables the government to keep track of information and offer services for tax collection and land registration.

A challan number will be generated and can be used to access SRO physically. Throughout the sale deed registration process, keep this number close at hand.

#estamps #igrs #igrs telangana

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cherrychapati · 1 year

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I posted 905 times in 2022

212 posts created (23%)

693 posts reblogged (77%)

Blogs I reblogged the most:

@chanstopher

@aaftaaab

@honeytuesday

@sunsetpan0rama

I tagged 358 of my posts in 2022

#dharani shitposts - 47 posts

#answered - 33 posts

#mom i love him - 30 posts

#spotify - 26 posts

#my banana - 20 posts

#<3 - 19 posts

#playlist - 18 posts

#harry styles - 16 posts

#lizzy - 16 posts

#stray kids - 14 posts

Longest Tag: 122 characters

#but i absolutely know my volatile ass will be like why did i think this was a good idea like a year after i get the tattoo

My Top Posts in 2022:

listen to this when you're

on a date at a museum

stuck in the 80s

going book shopping

feeling edgy but happy

walking in the rain

in the mood for summer

feeling nostalgic

in your enfp era

doing long distance

in need of a hug

falling in love

scared of the future

113 notes - Posted June 16, 2022

playlists for when you feel like

swinging your legs on the moon

you're in your safe space

going on a date

exploring an art museum

falling in love with a boy with a guitar

touching the world with bare hands (even if it burns)

you're falling apart at 3 am

dancing in your room at 10 am

drowning

angry crying from all the hurt

hugging your best friend

having a nostalgic sleepover

going to the library

147 notes - Posted August 14, 2022

playlists vibe-checked by the greeks:

artemis: walking through a forest, hearing the leaves rustling in the leaves, feeling content and happy, holding your journal to your chest, scaling the nearby trees to feel like you're on the top of the world, inhaling the scent of leaves and rain

euphrosyne: skipping across an old rickety bridge, bursting with joy, feeling the breeze in your hair, a book tucked into your bag, a cup of coffee in your hands

persephone: running across a field in spring, holding hands with someone you love, looking at how spring emerges, laughing up at the sun, seeing birds fly across the sky

dionysus: avoiding going to class, feeling like life is stretched out endlessly in front of you, sitting at an empty baseball field, reaching into a bucket of popcorn, drinking slushies at 3 in the morning

aphrodite: going to a coffee shop with the person you love, being best friends, unconsciously looking for them everywhere, realizing you never have to try when you're around them

207 notes - Posted May 27, 2022

playlists for when you're

so bone-tired you could collapse

streaming midnights

in a museum

ready to gaslight, gatekeep, girlboss

baking something sweet

floating in the clouds

ready for a 2am nap at an airport

on a nostalgia kick

feeling like a rockstar

in a fall mood // anne with an e

in need of a hug

crying on the bathroom floor

429 notes - Posted November 16, 2022

My #1 post of 2022

listen to this when you're:

falling in love

running through an open field

going on a morning walk

in a car on the highway

being alone but not lonely

mentally in the 50s in New Orleans

getting ready for a night out

sitting with a friend near a lake

crying alone in your bedroom

heartbroken

winding down after a long day

going to college

partying in your bedroom at 1 am

going to a museum

missing the boyband era

1,030 notes - Posted May 20, 2022

Get your Tumblr 2022 Year in Review →

#tumblr2022 #year in review #my 2022 tumblr year in review #your tumblr year in review #the way all my posts are just about my playlists daksdbjak

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dharanihealingarts · 1 year

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Top 3 Tips For Selecting Pain Management Center

When you suffer from pain, it makes you feel uncomfortable, and difficult for you to live comfortably in your body. Pain management center helps you to deal with pain effectively by using the right exercises and guiding you about the effects of the pain. You can live your life peacefully and enhance your overall well-being by going for pain management services and working on your healing together with the experts. Finding the right services is easier than you think when you know how to do research in the right way. Read more: https://www.quora.com/profile/Dharani-Healing-Arts/Top-3-Tips-For-Selecting-Pain-Management-Center-When-you-suffer-from-pain-it-makes-you-feel-uncomfortable-and-difficu

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pupakovocaxe · 2 years

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Purnahuti mantra pdf

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tonguetiedraven · 2 years

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This is just a prompt weather you just want to use for a drabble or not is up to you but bonrin where Rin was raised in Gehena and appears to bon for years in the form of a small flame or a white wolf (kinda like Satan with Yuri in the anime and manga) and when Rin finaly sets foot in asshia in his "human' form. Rin meets Bon in person and they both instantly realize who the other is

What a fun prompt! I went with both the flame and the wolf because I could, lol. It got a bit long, but I hope you enjoy <3

— — — — — — — — — —

The first time Ryuuji ever saw it, he was five, and he was upset. The kids were teasing again—bullying was the real word but the teachers would always call it teasing – and he didn’t understand why the others wouldn’t stop it. He didn’t ask to stand out like this, and he was so furiously proud of his people. He was going to be the best sort of leader for the Myōō Dharani, whatever it cost him.

He stomped his way home, stomped his way to the temple, and stomped his way right back out when it was only Uwabami in there. He stomped through the garden, and finally stomped to the edge of the forest, dropping down in an angry huff and hiding amongst the trees. He pulled up a fistful of grass and began ripping the blades apart.

He shouldn't be so upset. He should be doing his homework and helping with his chores. But... He just couldn't.

Not when he just knew Konekmaru would still be crying and his glasses had cracked from Tanaka shoving him so hard. Ryuuji should have punched him. He shouldn’t have listened to Renzou.

It started with a flicker over one of the blades laying by his side. Just a brief spark, barely enough to see. Ryuuji blinked and rubbed at his eyes, wondering if it was one of the sparkles he sometimes got when he rose too quickly.

He dropped a handful of broken blades, and the spark happened again, a bit longer this time. Flickering along the broken ends, the white flame – that’s what it looked like – burned over the edges, but didn’t burn.

Ryuuji tilted his head, grabbed another fistful of grass, and sprinkled it over the pile. The little flame reappeared and burned over that too.

Ryuuji’s lips quirked up.

The flame – if that’s what it was, Ryuuji wasn’t entirely convinced –followed his piles of torn up grass. He could drop them on either side of himself, and the flame would move to cover it. He could even throw a fistful of the broken blades and the flames would dance over each fallen piece in turn. It became a game of sorts. He couldn’t out think the flames, but it was fun to try and trick it into going after a piece of grass it had already burned over.

“Bon?!”

“Ryuuji?!”

The worried voices drew Ryuuji’s attention from the flame dancing over the blade in his hand. He could see his father and Juuzou heading his way, and that was when he realized it had gotten dark.

“Uh-oh,” he mumbled, struggling to his feet. “I’m late!” His ma would be furious. She was serious about her dinner time.

Dropping his handful of grass, he stepped towards the approaching adults, only pausing when he felt a brush of warmth over the back of his hand. The white flame trailed over his hand until it reached his finger tips. Ryuuji, forgetting his trouble for a moment, lifted his hand closer to his face and peered at the flame.

“Thanks,” he said after a moment of staring at the little white spark. “That was fun!”

The small flame flared brightly for a second, and poofed away, leaving the faintest scent of smoke lingering in the air.

— — — — — — — — — —

The ball of fire reappeared. Multiple times. Enough that Ryuuji came up for a name for his little spark. Fireball wasn’t predictable, but he liked to play games, and Ryuuji had fun thinking up new ones for the flame.

He couldn’t get hold of a lot of candles, and they were too expensive to buy with his small allowance, so he went with matches instead. Fireball could ignite them without much effort –or what looked like effort – and he liked to tease over them a few times before he’d spark properly, leaving Ryuuji guessing on which one he had to blow out.

He didn’t tell anyone about Fireball, and that… That was weird. Ryuuji didn’t have secrets. He didn’t like them and being honest was important to his ma.

Telling about Fireball just seemed like a terrible idea. All of his Myōō Dharani seemed scared of fire, and his ma yelled when he got close to any kind of flame. He knew the Blue Night had destroyed his temple, and that it was the reason they were so small. It was the reason Konekomaru didn’t have parents and Renzou didn’t have a brother.

But Fireball was white, not blue, and the little flame didn’t burn. It had flared over Ryuuji’s fingers, hand, arms, and on one memorable occasion, even his nose.

A few years passed that way, with Ryuuji playing secret games with a sentient ball of fire. It wasn’t like any demon he had ever seen, and he couldn’t find any references to white flames in his books. (At least not the ones he managed to sneak out of the Myōō Dharani’s library.) But what else could it be but a demon? Whatever his Fireball was, it was friendly and fun, and always seemed to show up on the days that had been the worst, offering Ryuuji a distraction from the harsh words, the slammed door, and the further fracturing of his people.

Fireball would listen. Ryuuji couldn’t explain it in any other way. The flame would flare when Ryuuji got emotional, flicker indignantly when he heard about the bullying, and even send out little sparks when Ryuuji laughed or told a joke.

It was one of the bad days—so far everyday of middle school had been a bad day—and he was going for a run to try and burn off some of the restless anger.

No one ever listened. They all still talked about him, Neko, and Shima like they were some kind of damned plague.

He ran across the familiar grounds of the inn, across his temple, and all the way to the woods. He followed down the familiar trails, and finally, wanting some kind of an escape, more than just the burn of his limbs and lungs, he veered off the path and into the mass of undergrowth and trees. It wasn’t exactly possible to run through a forest, but it was possible to keep up a quick pace and wander further into the familiar space.

“Fireball?” He called, curious and frustrated and knowing that the spark would at least flare with indignation about his predicament. It was more than he was likely to get from the adults, and someone getting made with him was all he really wanted. Someone to understand.

It was strange that a sentient ball of fire felt like it understood him more than either of his parents.

There wasn’t any flicker today. No flame burning playfully over the grass or sparking to life in front of his nose in hopes of making him jump. Absolutely nothing happened.

Shoulders dropping in defeat, Ryuuji kicked at the grass under his foot and tried to tell himself to release the anger in his gut. It was what Buddha would do. He’d untether himself from these human failings and transcend.

Closing his eyes, Ryuuji fisted his hands and focused on taking a deep breath. It didn’t help too much, but it did ease some of the ache from running too fast and far. That was at least a start. Fix what you could.

Getting his breathing reasonably under control, Ryuuji kept his eyes closed for a moment longer and tried to push the anger away since he couldn’t quite release it. He inhaled again, and over the sharp sound of his breath, he heard a second noise. It wasn’t loud, just a faint snap of something in the distance. His eyes sprang open anyway, worried he’d been followed only to be shocked by the sight of a white wolf a few feet in front of him.

“Oh!” He gasped, not able to stop the sound from escaping his lips.

It wasn’t a large beast, not much bigger than the strays that some times hung around the temple. He’d always been told that wolves were frighteningly large, but this…

It was shockingly white. Unnaturally white. Most animals with white fur were actually a bit cream colored, but this wolf was at least as white as snow, and he seemed to flicker as he shifted his weight forward on a large paw. Big paws. Too big for his body. Was he still growing?

It had blue eyes. Even from this distance Ryuuji could tell that. Big blue eyes that were a rich and bright color.

Ryuuji went entirely still in shock. He held his breath, staring wide eyed at the wolf as it stepped closer, quietly crunching a few leaves and twigs under paw. What did you do with wolves?! Did you run away? Could they climb trees? Playing dead couldn’t work, and –

The wolf stopped and lowered its head. It stuck its butt up in the air playfully, and its tail raised up in an obvious wag. Ryuuji blinked twice, confused, and tilted his own head.

A fine layer of flames flickered over the wolf, making him glow with a bright white light. Fireball? Rescuing him from his—

Wait! The wolf—

Ryuuji stepped forward, fear making the hairs on his arm stand on end, and slowly raised an arm towards the wolf. Swallowing, he asked a question that didn’t make any real sense. “Fireball?”

The wolf barked, high and squeaky, and unmistakably happy.

How?

The flames flared higher as the wolf straightened and bolted towards him. Ryuuji didn’t have time to brace himself before he was knocked onto his back by the exuberant wolf—by Fireball, and found a snout in his face, eagerly sniffing him as the paws pushed him into the ground.

“Fireball?” He asked again, unable to form another thought. How had his playful flame spirit turned into a wolf?

Fireball barked in his face and dropped a little lower to nuzzle him. Satisfied with that that, the wolf sat back on his haunches, his tail wagging merrily through the air, and watched Ryuuji with a tilted head. Ryuuji pushed himself back upright, gaping a bit, and swallowed.

“You got bigger,” he finally said. Fireball yipped in a way that was unmistakably a laugh. The flames covering his body sent up familiar little sparks, and Ryuuji found himself smiling at the sight.

Okay. So he had a wolf friend now. Awesome.

— — — — — — — — — —

It was once again impossible to find any demons that matched Fireball. There were wolf demons, of course, but none that lit with white flames. (Flames that sometimes looked a little blue. But blue flames belonged with Satan and they destroyed everything they touched.)

It was easier to play games with this form of Fireball, and the wolf was still willing to listen and instead of just flaring with indignation, he would bark now, or nuzzle against Ryuuji in an attempt at comfort. Fireball snarled when Ryuuji explained that his parents had tried to forbid him from taking over the temple, and barked his approval at Ryuuji plan to take the exams and apply for the scholarship anyway. He whined when Ryuuji brought books out to study instead of play, but he entertained himself while Ryuuji worked and kept him company during the endless sessions. He loved playing fetch, hide and seek, or even simple problem solving games.

Fireball (he’d contemplated going with Furball now that the flame was a wolf, but he was still on fire, so Fireball still fit.) Fireball was just as inquisitive and friendly as he had ever been, and the new form just made it easier to understand him.

Now he rushed out to the forest, still stinging from his parents’ dismissal of his accomplishment, and stormed to the spot Fireball was usually waiting. The letter was carefully tucked away in his pocket, and even if no one else cared, he knew the wolf/demon/spark would be proud of him. The Myōō Dharani would be too, but they’d be subdued about it and just give him a pat on the shoulder because the master didn’t approve of his choice.

(And what was his life that he was going to Fireball for validation because his parents wouldn’t give it to him?)

“Fireball?!” He bellowed, glancing around the trees curiously and trying to stop the simmer of anger in his blood that always seemed to be there these days. His friend didn’t leave him waiting for more than a minute. The wolf bounded from the trees, seeming to materialize out of thin air and stopping in front of Ryuuji with a wagging tail that went still when he saw the tension in Ryuuji’s form. His head cocked curiously, and Ryuuji didn’t think before dropping to his knees and hugging the wolf around the neck. (He’d gotten bigger over the last few years. He was keeping pace with Ryuuji.)

“Hey, Fireball,” he mumbled into soft and warm fur.

He got a lick on his cheek and a nuzzle against his shoulder. White and blue flames danced playfully over his arms and face as he hugged his friend. Taking a moment to soak in the warmth, he finally released him and gave the wolf a smile.

“Guess what?”

Fireball barked and laid down in anticipation of news. Ryuuji pulled the letter from his pocket and turned it towards the demon. “I got the letter.”

Fireball shot to his feet and nosed the letter. He tried to get the flap up, but gave up with an irritated grunt and sat back on his heels to wait for Ryuuji. His tail was wiggling, and it was just… it was so obvious the wolf was excited to know.

“I got in.”

Ryuuji was immediately knocked on his back as the excited wolf barked and flared bright with flames.

And just like that, he felt better. Just like that, someone cared and showed excitement, and yeah, it was a wolf demon, but it was a friend and they genuinely cared, and they listened to his plans and yipped at the right moments, flared bright with excited fire, sparked with indignation at his parents, and growled when Ryuuji talked about how they’d try to tell him no.

It didn’t occur to him until he was curling up in his bed that night that Tokyo was really far from the forest and Fireball.

— — — — — — — — — —

“It’s tomorrow,” Ryuuji said softly. Fireball whined and shoved his snout under Ryuuji’s hand for a pet as the rest of him curled around Ryuuji. His flames burned painlessly over Ryuuji’s hands.

“Yeah,” he managed, not sounding as sad as he really was. “I’ll miss you too.”

— — — — — — — — — —

The academy’s campus was large and entirely unfamiliar. It was different in almost every way from Kyoto. Far busier than his small town, and unlike Kyoto, absolutely no one knew who he was.

He could disappear among the crowd of students. He wasn’t a cursed child, or a rebel here. He was just another kid with punk hair and piercings. Just another student among the vast crowd. Just a kid with an accent who got in the top class.

The high school he was confident about. He knew he was smart, and he knew he was more than capable of keeping up with that material.

The cram school was a different matter. Those classes he worried about. The stakes were high and he hadn’t had a lot of experience with demons, and what information he knew had been learned stealthily while trying to steal information away from his monks.

Thrive or fail, there was nothing for it now. Ryuuji had a class in an hour, and he was already wandering the halls in anticipation.

It wasn’t surprising that he’d find him there. He’d always appeared when Ryuuji was alone, and always when he needed him.

The boy looked to be about his age, not quite as tall or muscular, but handsome in a strange way. He had sharp cheekbones and compact muscles, more of a dexterous body than a strong one. He was in a uniform like Ryuuji, but he’d put on red boots instead of the mandatory black combat books. His hair, a stark and startling white, hung in his eyes in messy locks. He was smiling in a way that showed off sharp teeth.

More than all of that though, the eyes were what drew Ryuuji’s attention. Bright blue and vivid eyes. Familiar eyes that flickered with fire, and if Ryuuji got close enough, he was certain he’d see familiar red pupils at their center.

Ryuuji stood still, stuck in the middle of the hall, utterly spellbound by the figure in front of him. The boy tilted his head, and Ryuuji either needed to rub his eyes, or he needed to accept that the boy’s white hair was flickering with fire.

“Fireball?” He asked breathlessly.

The boy grinned.

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mahayanapilgrim · 1 year

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"The question of abortion is an extremely serious one. One of the biggest reasons there are so many doubts and difficulties and so many different kinds of diseases is because of abortions. Stop and think about it: Before the life-form even had a chance to come out into the world it became a resentful ghost. Tell me, with so many small ghosts around who are bent on taking life because their own was taken, how can we ever expect humankind to be at peace? These small ghosts must find someone who practices the Way and is not 'greedy for wealth' before they can be saved."

In this passage the Master brings up how "their enmity is extremely deep." that they are difficult to save, and that the cultivator must "not be greedy for wealth" before there's a "chance" to save them. So please don't be superstitious, everyone, and think that using "money" to create lots of merit and virtue will "take care of everything" and get involved in "saving souls." If you do, then that is a case of failing to understand the essentials of cause and effect. Besides which, the Buddhist Sutras repeatedly say that one should not kill or have abortions.

For instance, in The Buddha Speaks the Dharani Sutra of Long Life and the Protection of Pure Youths there is a passage: "There are Five things in the world that are difficult to erase, even through repentance and reform.

What are the five?

1) Killing one's father. 2) killing one's mother; 3) killing an unborn child; 4) shedding the Buddhas' blood; and 5) breaking up the harmony of the Sangha.

If one creates this evil karma, the offenses are hard to eradicate." In The Buddha Talks About Different Karmic Retributions Sutra there's a passage that says:

"There are ten kinds of karma that will cause beings to receive the retribution of a short lifespan. 1) Personally committing acts of killing; 2) exhorting others to commit acts of killing...?) destroying an unborn child (that means personally having abortions); 8) telling others to destroy an unborn child (that means advising someone else to have an abortion)..These ten deeds bring the retribution of a short lifespan." Also in The Buddha Explains the Five Upasaka Precepts Marks he said: "If one deliberately has an abortion and the fetus dies, one commits 'an offense that cannot be repented of.'"

True, the Master also did ceremonies to cross over souls, but the Master said quite humbly:

"Throughout my entire life I have never been willing to participate in 'professionally reciting

Sutras and doing repentances, 'Flaming Mouth Ceremonies.' and 'Water and Land Ceremonies' because I simply don't have the virtuous conduct required. My Way is insufficient to move people; my virtue is not enough to teach people. I haven't even successfully saved myself yet, how can I go about saving dead souls? I haven't got that much gall!"

But now, not only are there "centers for saving souls" everywhere you go, there's also a fixed "price." Even the laity have taken up this "business." Those who make a living as professional "savers of souls" are really the freeloaders of a mishmash of Buddhism and externalism.

The Master said: "Now in the Dharma Ending Age, the laity casually accept people's offerings [I "laity" is literally "those in white (secular) clothes."]. Left-home people casually charge money (or reciting Sutras for people and performing ceremonies to save souls-while wearing the Buddha's robes and eating the Buddha's food. Laypeople casually agree lo save souls - Well, who's going to save them?

Not to mention laypeople, left-home people who charge money for professionally reciting Sutras and doing repentances, or for crossing over dead souls, also have a big problem.”

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devenirmilliardaire · 2 years

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Ces techniques forment ce que l'on appelle communément la chaîne graphique. Elles vont de la composition des textes au façonnage (reliure, pliure, brochure…) en passant par le traitement des illustrations (photogravure), l'impression et la relecture. L'expression « industries graphiques » est apparue après la Seconde Guerre mondiale pour remplacer le terme « imprimerie », trop général. Histoire Article détaillé : histoire de l'imprimerie. L'histoire de l'imprimerie est étroitement liée au développement de l’humanité et de la culture. Depuis que l'homme a développé ses moyens d'expression (représentations artistiques, théâtre…), il a cherché à pérenniser ses œuvres et à les diffuser. Johannes Gutenberg, inventeur de la presse mécanique... Des scribes dans l'Égypte antique, qui gravaient sur la pierre et écrivaient sur papyrus aux moines copistes médiévaux, qui passaient leurs journées à reproduire des œuvres — religieuses pour la plupart — en les recopiant à la main, l'homme a régulièrement essayé d'automatiser ces moyens de copie. L’imprimerie permet ainsi une diffusion rapide et à moindre coût du savoir. Elle permit à ses premiers inventeurs, les Chinois, de diffuser le bouddhisme, l'écriture et l'essentiel de la culture chinoise (musique, peinture, calligraphie, architecture, textile, etc.), en Corée, puis au Japon. En Extrême-Orient On a retrouvé dans la tombe de Mawangdui, iie siècle av. J.-C., dynastie Han, à Changsha, un tissu avec des motifs répétés par impression, auxquels sont ajoutés manuellement des dessins en peinture. Xylographie La xylographie a été pratiquée dès le viie siècle en Chine. Les plus anciens xylographes ont été découverts : En Chine, en 642 : une peinture datée de cette année-là dans la grotte no 220, des grottes de Mogao, à 15 km au sud-est de Dunhuang, représente des fidèles regardant avec des lampes, sept images similaires aux impressions trouvées dans la grotte no 17, datées de la seconde moitié du viie siècle, imprimées en xylographie à l'encre sur papier. Elles représentent un bouddha portant un bol dans ses mains, faisant penser au bouddha de la médecine, Bhaisajyaguru, mais pouvant également être Shākyamuni. Entre 650 et 670 : un exemplaire du Dharani sutra, découvert en 1974 à Xi’an, la capitale de la dynastie Tang, au Shaanxi1. Un second daté de 690 à 699 reproduit le Snddharma pundarik1 ;En Corée, entre 704 et 751 : le Dharani sutra de la lumière pure, de 63 × 8 cm, découvert en 1966, au temple de Bulguksa, à Kyongju2 ;Au Japon, entre 764 et 770 : une autre version du Dharani sutra, imprimé en chinois à un million d’exemplaires, de généralement 6 × 45 cm, avec d’autres prières et scellé dans de petits stûpa en bois par l’impératrice Kōken, appelé aussi Hyakumantō Darani. Plusieurs centaines de ces petits documents nous sont parvenus ;En Chine :Au ixe siècle : Wang Jie imprime le Sūtra du Diamant, rouleau de cinq mètres daté de 868, livre sacré bouddhique illustré, trouvé en 1907 dans les grottes de Mogao et conservé à Londres (British Library)3. Le colophon précise que l'ouvrage a été réalisé pour libre distribution universelle par Wang Jie le treizième jour de la quatrième lune de la neuvième année de l'ère de Xiantong (soit le 11 mai 868)4 ;Au xe siècle : impression xylographique polychrome sur un thème bouddhiste, dans la province du Shaanxi ;Wu Zhaoyi (en), pendant la période des Cinq Dynasties et des Dix Royaumes (907-960), un des pionniers de l'impression privée de livres.

avec des ouvrages tels que Wen Xuan (文选), Chuxueji (zh) (初学记), Bai shi liu tie (zh) (白氏六帖)5 ;Au xie siècle: sous la dynastie Song du Nord, sont imprimés les billets de banque, appelés jiaozi, les plus anciens connus à ce jour. La plus ancienne publicité, imprimée à partir d'une plaque de bronze, date également de cette dynastie ;À partir de 1150 : des billets de banque sont imprimés par la dynastie Jin qui contrôle le nord-est de la Chine. À partir de 1200, Gengis Khan commence ses raids sur la dynastie Jin et les Mongols empruntent les techniques chinoises ;Au xiiie siècle : Chabi, épouse de Kubilai Khan, empereur mongol de la dynastie Yuan, gouvernant la Chine depuis Pékin, favorise l'imprimerie en tibétain6. Impression manuelle Les presses mécaniques n'étaient pas utilisées avant l'importation de presses européennes : l'impression se fait manuellement, la matrice gravée est enduite d'encre à l'aide d'une brosse ressemblant à un gros blaireau, en Chine. La page est ensuite imprimée manuellement, en frottant le verso de chaque feuille avec l'outil approprié : En Chine, on utilise une sorte de petite poutre en bois, entourée de tissu et poussée le long de la feuille, permettant une poussée relativement égale sur toute la largeur. Ce procédé est encore utilisé au xxe siècle dans les manufactures de livres ;Au Japon, on utilise le baren, un disque plat, avec une poignée tressée, fait traditionnellement de feuilles de bambou (aujourd’hui de plastique), permettant une pression relativement homogène. Ce procédé est encore utilisé dans les estampes artisanales. Caractères mobiles Les Chinois ont été les premiers à utiliser les caractères mobiles, au xie siècle. Cette technique leur permit de conserver fidèlement les traditions culturelles en accélérant les procédés de mise en page des textes par la réutilisation des caractères, plutôt que de graver toute une planche à chaque page. L'inventeur chinois, Bi Sheng, employa dès 1040 des caractères mobiles en terre cuite7. On a retrouvé, sur le Xiang de Xinhua (新华乡), municipalité de Wuwei dans la province du Gansu, un document de la dynastie des Xia occidentaux, imprimé en caractères mobiles en argile datant du milieu du xiie siècle8. On a retrouvé dans les grottes de Mogao, également dans le Gansu, des caractères mobiles en bois utilisés pour l'alphabet ouïghour datant du xiie au xiiie siècle. Ce sont à ce jour les plus anciens exemplaires de caractères mobiles jamais découverts8. Les caractères mobiles en métal auraient vu le jour en Corée vers 1234, inventés par Choe Yun-ui9. Le plus ancien exemplaire encore existant de livre imprimé à partir de caractères mobiles métalliques date de 1377 (donnée dans le colophon. Il s’agit du Jikji, traité sur le bouddhisme dont le second volume (le premier volume a été perdu) est conservé à la Bibliothèque nationale de France10. Imprimerie / Impression polychrome, xe siècle (Chine). En 1467, la technique commence à devenir plus usuelle, on l'utilise pour éditer un roman, 剪燈餘話/剪灯余话 (Jian Deng Yu Hua), écrit quelques années plus tôt par Li Changqi (李昌祺, 1376-1452)11. Elle reste cependant trop coûteuse en raison du nombre d'idéogrammes, les imprimeurs privilégiant les tablettes xylographiques12. Suite à leur tentative d'invasion de la Corée, les Japonais découvrent les techniques d'impression par caractères mobiles. Plusieurs entreprises d'édition voient alors le jour dans l'archipel nippon. Dans le même temps, les missionnaires jésuites impriment eux aussi divers livres en japonais et les diffusent depuis Nagasaki et Amakusa, principalement à caractère religieux mais aussi quelques œuvres littéraires comme les fables d'Ésope.

Les Japonais reviennent cependant à la xylographie, abandonnant ainsi les caractères mobiles, vers le milieu du xviie siècle et ce pendant deux siècles. Impacts de l'imprimerie Les conséquences de l'invention de l'imprimerie sur la culture et la société occidentale ont longtemps été ignorées par les historiens. Avec son livre, La Galaxie Gutenberg, Marshall McLuhan est le premier à attirer l'attention sur cette question, mais c'est l'historienne américaine, Elizabeth Eisenstein, qui produit le premier bilan solidement documenté sur les effets de l'imprimerie, The Printing Press as an Agent of Change (1979). Une estimation du nombre total de livres imprimés donne les chiffres de deux cents millions pour le xvie siècle, cinq cents millions au xviie siècle et un milliard au xviiie siècle. Cette omniprésence de l'imprimé étend et renforce les effets de l'écriture sur la pensée et l’expression, modifiant la place relative de l'oralité dans l'ensemble de la culture. L'imprimerie permet la diffusion du savoir à un niveau jamais atteint, ce qui produit la Renaissance, une période où une plus grande part de la population redécouvre le savoir de l'Antiquité. Cela entraîne aussi à porter un nouveau regard sur le monde, ce qui débouchera sur la révolution scientifique et la naissance de la science moderne. Enfin, l'imprimerie entraîne un idéal d'alphabétisation généralisée qui se traduira par l'expansion de l'école publique. La multiplication rapide des livres cesse d'en faire une denrée rare et réservée à une élite : désormais, il est possible à une large fraction de la population de se constituer une bibliothèque privée. La pratique individuelle de la lecture renforce chez chacun la conscience de sa propre intériorité. En permettant à tout individu de se procurer un exemplaire de la Bible et de la lire par lui-même, sans une interprétation officielle venant de l'Église, l'imprimerie encourage la pratique du libre examen. Elle permet aux idées de Luther de se répandre dès 1520, entraînant la Réforme protestante et la réorientation des pratiques catholiques. Alors que pendant tout le Moyen Âge, on lisait la Bible, notamment dans les monastères, selon une interprétation codifiée (quatre sens de l'Écriture), la plus grande diffusion du livre saint dans la population à partir de la Renaissance entraîne, sous l'influence de la Réforme, un retour à la littéralité qui aura des conséquences considérables par la suite. L'imprimerie est l'un des facteurs qui a permis le développement de l'individualisme dans la société occidentale à partir de la Renaissance, en favorisant cette activité individuelle entre toutes qu'est la lecture. L’imprimerie donne aussi naissance au roman, qui va devenir en quelques siècles le genre littéraire par excellence. Technique Presse d'imprimerie ancienne De Gutenberg au xixe siècle, les innovations techniques sont des modifications de détail, visant à améliorer le rendement. L'alliage utilisé pour les caractères reste sensiblement le même. Au xviiie siècle, le Britannique Stanhope réalise la première presse entièrement métallique. L'imprimerie a été révolutionnée dans les années 1880 par l'invention de la Linotype (Ottmar Mergenthaler, 1884). Cette machine accélérait la composition en substituant au registrage manuel des caractères mobiles une saisie au clavier de chaque ligne de texte : non seulement l'opération était-elle accélérée, mais aussi plus sûre. La saisie du texte au clavier se traduit par la composition « mécanique » d'une matrice, qui sert ensuite de moule pour une coulée d'un alliage de plomb, d'étain et d'antimoine, formant une « ligne-bloc » d'un seul tenant. C'est cette ligne-bloc qui était encrée et qui réalisait l'impression proprement dite.

La Linotype servait surtout en presse. L'ingénieur américain Tolbert Lanston inventa, en 1887, la Monotype, une machine de composition d'imprimerie. Les étapes de composition et de fonte sont séparées, contrairement à la Linotype. De même, ce ne sont pas des lignes-blocs mais des lignes composées de caractères indépendants. Le typographe chargé de la composition saisit le texte sur un clavier, qui le convertit en un enregistrement par bande perforée. C'est aussi à ce niveau que la justification est résolue par l'opérateur. Le typographe peut choisir une grande variété de tailles de caractères. La Monotype était plutôt réservée à l'édition. La société Monotype Corporation créa, au fil des années, ses propres polices de caractères, inspirées des fontes historiques, et la plupart sont encore protégées par copyright aujourd'hui. Pour les livres et la presse écrite, la composition par machines Linotype ou Monotype se substitua à l'imprimerie traditionnelle à partir de 1900 et régna sans partage jusqu'au début des années 1970. Dans les années 1940, on imagina de substituer aux lignes-blocs une plaque qui pourrait indifféremment comporter du texte ou une image. Cette plaque imprimante fixait l'encre aux endroits voulus par charge électrostatique (plaque dite « électrographique ») ou par insolation (« cliché »). Cette technique donna naissance aux premiers photocopieurs et ouvrait la voie à la conception des plaques offset.Réserve de caractères en métal pour presse d'imprimerie Parallèlement, la composition s'est informatisée. On a vu apparaître, à la fin des années 1960, début des années 1970, les premiers procédés de photocomposition. Un système de miroirs, dans lesquels les caractères étaient ajourés, servait de « pochoir » à la lumière qui allait impressionner une surface sensible, le bromure, lequel était ensuite révélé et fixé comme un papier photographique ordinaire. Les textes ainsi composés au kilomètre allaient ensuite être montés sur les supports (ou gabarits) et la mise en page se faisait manuellement, à l'aide de colle, de ciseaux, de couteau à lame rétractable et de caractères transfert. Le montage achevé, on réalisait un cliché du tout puis on insolait la plaque qui allait servir à l'impression. La photocomposition et le tirage offset allaient perdurer presque vingt ans, les procédés évoluant avec l'apparition du laser qui allait insoler directement les films, faisant disparaître les systèmes à miroirs. Dès cette époque, les livres n'étaient plus « imprimés » comme c'était encore le cas avec la Linotype : on ne voit plus la pression des caractères sur le papier, l'encre est simplement absorbée sur le papier à l'endroit où elle est fixée par la plaque offset. Le grand tournant de cette fin de siècle fut l'apparition des premiers ordinateurs personnels, à partir de 1981, qui ont vu la démocratisation de la publication assistée par ordinateur (PAO), auparavant réservée aux mainframes et à la mini-informatique. Le micro-ordinateur a permis, avec un budget artisanal, de tout faire sur le même poste : acquisition d'images numérisées, retouche d'images, création de dessins vectoriels, mise en pages avec des logiciels dédiés, permettant d'amalgamer textes et images. Ces opérations étaient déjà possibles sur des systèmes dédiés mais au coût prohibitif. La micro-informatique, a permis de rendre ce métier accessible, tout en provoquant certains dérapages : en effet, la démocratisation d'une technique ne démocratisait pas pour autant le savoir-faire associé (connaissance par exemple des règles typographiques, incontournables dans le domaine professionnel). Rotative offset d'imprimerie moderne Parallèlement à l'évolution de la

composition, toute la chaîne graphique se met à connaître de profonds bouleversements. Ainsi, à partir du poste de composition, photogravure et mise en page sont venus s'adjoindre divers périphériques d'écriture tels que les computer to film (CTF, ordinateur vers film), appelés aussi flasheuses, qui permettent d'insoler les films de chacune des couleurs d'impression (quatre dans le cas de la quadrichromie) à partir du fichier informatique, afin de produire les plaques par transfert optique. Imprimerie / Impression polychrome, xe siècle (Chine).JingangjingBeijing.China_printing_museum.Han_dynasty.pattern_printingJohannes Gutenberg, inventeur de la presse mécanique à caractère alphabétique mobile métallique à partir de 1450.Différents types de procédés d'impressionSchéma_impression_numériqueCarte à jouer imprimée, dynastie Ming (Chine).Jikji, 1377 (Corée).Matrice en bronze d'un billet de banque, dynastie Jin (Chine).Matrice en bronze d'une publicité, dynastie Song du Nord (Chine).Matrice d'impression de billet de banque de la dynastie Song du Nord (960-1127).Billet de banque, dynastie Song (Chine). Ce progrès permet de se passer du montage manuel des mises en page. Le transfert optique fait cependant perdre de la définition dans les points de trame et ne dispense pas de retouches sur plaques, car il peut y avoir des pétouilles, dépôts parasites dus à des poussières. L'évolution suivante a été le computer to plate (CTP, ordinateur vers plaque) où le film a été remplacé par la plaque (en aluminium en général, parfois en polyester) qui sera alors insolée ou gravée directement à partir du fichier informatique. Ensuite, l'opérateur n'a plus qu'à caler ses plaques directement sur la presse. La dernière évolution en date, concernant la presse offset classique, est l'embarquement du système CTP sur la presse. C'est ce que l'on appelle le direct imaging (DI). Il n'y a alors plus d'opération intermédiaire entre le poste de mise en pages et la presse, la gravure se faisant directement sur le cylindre porte-plaque de la presse offset. Cela présente plusieurs avantages : un repérage exceptionnel des différents groupes et une économie de temps de calage. Un autre créneau naît de l'évolution des photocopieurs : les presses dites numériques, où tout le système classique a été remplacé par des systèmes de transfert d'image du type photocopieur, permettant alors des tirages instantanés et fidèles du document d'entrée (fichier, épreuve, etc.), avec un coût largement supérieur qui le réserve dans un premier temps aux courts tirages (thèses, autoédition, etc.). Connectés à des bases de données, ces procédés d'impression numérique permettent également de produire des documents contenant des textes et des images variables : annuaires, horaires, tarifs, catalogues simples, etc.

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sportskafunel · 2 years

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