I hadn't drawn Childe yet even though he's one of my mains too.
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Art by @nuru_csp
Man, I love the comic booky style of this artist, this moonlit scene looks gorgeous!❤️
All credit (and my thanks) go to @nuru_csp for creating her talent and allowing me to share it here with y’all! Also, check out her twitter page for more incredible Korrasami pieces 🥰
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All of the spirits are overprotective of their users.
Bell is sending Death glares to any girl near Yuno, Undine is crossing her neck with her finger towards Gaja, Salamander will try to burn Mars any chance it gets, the same with anyone showing the slightest interest in Fuegoleon and Levi will murder you if you speak to Noelle.
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From "The Ocean of Nonexistence" by Mohammed Rustom
Rumi, it will be recalled, defined love as the Ocean of Life. This is from the perspective of God. Yet from the perspective of humans, it is more fitting to call love the ‘Ocean of Nonexistence’ (darya-yi 'adam). Hence, Rumi says:
What then is love? The Ocean of Nonexistence.
It is there that the foot of the intellect is broken.
...the first hemistich is not as clear: if love is the Ocean of Nonexistence, then why bother with it? That is, what does it mean to call love the Ocean of Nonexistence, and why should human beings devote themselves to something that ‘is not’? As a provisional answer, and one that will become clearer in due course, it can be noted that Rumi is not trying to say that love is nonexistent in reality, or that love is somehow that which leads to nonexistence. Rather, love is the Ocean of Nonexistence on the human side of the equation. After having delved into the Ocean of Love, which is the root of existence for Rumi – since it is nothing other than God, the Living Lover – one’s own qualities, self-perception, and ‘ego’ cease to ‘be’. That is, the ego, overtaken by the tidal waves of love, becomes completely annihilated in the face of love’s waters, and thus comes to be nonexistent. What subsists is not the individual ego, but the soul transformed by the power of love so that it can dwell in the sacred presence of God, not as an individual ‘I’ that is separate from God, but an ‘I’ that is wholly indistinguishable from the Ocean. In other words, once the individual waves of the Ocean ebb back into the Ocean, they lose their individual properties and return to their true source, which is the Ocean. It is at this moment that all traces of duality disappear, and it is from this perspective that such Qur’anic verses as VIII: 17 are to be understood.
With respect to the intellect, Rumi distinguishes in his writings between two types. The first type of intellect, which is called the ‘partial intellect’ ('aql-i juzwi), is unsound and unhealthy. It can only see duality, otherness, separation and multiplicity; in short, it insists on the separate existence of the waves in the Ocean. It is the foot of this intellect that ‘breaks’ when it dips itself into the Ocean of Nonexistence. In contrast to the partial intellect is an intellect that is sound and healthy, and that is spiritually fit to discern the nature of reality. It can see unity, oneness and truth; in short, it can see the Ocean and does not insist on the separate existence of its waves. In keeping with the Persian Sufi tradition that preceded him, Rumi calls this type of intellect the ‘Universal Intellect’ ('aql-i kulli).
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