"when you choose to be in the timeline where you get your desire its inevitably going to happen."
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This is the take-away from hyler's most recent video on yt and i just want to say how much IT CHANGED MY LIFE.
I read and re-read the same information on the law, over and over again, there are things, either at the beginning of my conscious manifesting journey or not that i may forget or begin to overlook. (we're humans after all) and being reminded of it just fucking rocks.
the basics from this vid that i actually loved to hear all condensed into one sentence:
every choice you make takes you to a different timeline. EVERY CHOICE YOU MAKE.
if you make the choice to have something, you just made the choice to be in the timeline where you get it, ergo, you are going to get it no matter what. because (again so you can really soak it in) you are now in the timeline where you get your desires. this cannot be changed by any outside force.
its not "im gonna manifest my sp but am i really going to get it?"
its: here's the path where you don't get your sp, and here's the path where you DO get ur sp. which one are you choosing?
here's the link to the vid in case u haven't watched it ig !
https://www.youtube.com/watch?v=jVsyQ8EVbTo
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Rowling isn't denying holocaust. She just pointed out that burning of transgender health books is a lie as that form of cosmetic surgery didn't exist. But of course you knew that already, didn't you?
I was thinking I'd probably see one of you! You're wrong :) Let's review the history a bit, shall we?
In this case, what we're talking about is the Institut für Sexualwissenschaft, or in English, The Institute of Sexology. This Institute was founded and headed by a gay Jewish sexologist named Magnus Hirschfeld. It was founded in July of 1919 as the first sexology research clinic in the world, and was run as a private, non-profit clinic. Hirschfeld and the researchers who worked there would give out consultations, medical advice, and even treatments for free to their poorer clientele, as well as give thousands of lectures and build a unique library full of books on gender, sexuality, and eroticism. Of course, being a gay man, Hirschfeld focused a lot on the gay community and proving that homosexuality was natural and could not be "cured".
Hirschfeld was unique in his time because he believed that nobody's gender was either one or the other. Rather, he contended that everyone is a mixture of both male and female, with every individual having their own unique mix of traits.
This leads into the Institute's work with transgender patients. Hirschfeld was actually the one to coin the term "transsexual" in 1923, though this word didn't become popular phrasing until 30 years later when Harry Benjamin began expanding his research (I'll just be shortening it to trans for this brief overview.) For the Institute, their revolutionary work with gay men eventually began to attract other members of the LGBTA+, including of course trans people.
Contrary to what Anon says, sex reassignment surgery was first tested in 1912. It'd already being used on humans throughout Europe during the 1920's by the time a doctor at the Institute named Ludwig Levy-Lenz began performing it on patients in 1931. Hirschfeld was at first opposed, but he came around quickly because it lowered the rate of suicide among their trans patients. Not only was reassignment performed at the Institute, but both facial feminization and facial masculization surgery were also done.
The Institute employed some of these patients, gave them therapy to help with other issues, even gave some of the mentioned surgeries for free to this who could not afford it! They spoke out on their behalf to the public, even getting Berlin police to help them create "transvestite passes" to allow people to dress however they wanted without the threat of being arrested. They worked together to fight the law, including trying to strike down Paragraph 175, which made it illegal to be homosexual. The picture below is from their holiday party, Magnus Hirschfeld being the gentleman on the right with the fabulous mustache. Many of the other people in this photo are transgender.
[Image ID: A black and white photo of a group of people. Some are smiling at the camera, others have serious expressions. Either way, they all seem to be happy. On the right side, an older gentleman in glasses- Magnus Hirschfeld- is sitting. He has short hair and a bushy mustache. He is resting one hand on the shoulder of the person in front of him. His other hand is being held by a person to his left. Another person to his right is holding his shoulder.]
There was always push back against the Institute, especially from conservatives who saw all of this as a bad thing. But conservatism can't stop progress without destroying it. They weren't willing to go that far for a good while. It all ended in March of 1933, when a new Chancellor was elected. The Nazis did not like homosexuals for several reasons. Chief among them, we break the boundaries of "normal" society. Shortly after the election, on May 6th, the book burnings began. The Jewish, gay, and obviously liberal Magnus Hirschfeld and his library of boundary-breaking literature was one of the very first targets. Thankfully, Hirschfeld was spared by virtue of being in Paris at the time (he would die in 1935, before the Nazis were able to invade France). His library wasn't so lucky.
This famous picture of the book burnings was taken after the Institute of Sexology had been raided. That's their books. Literature on so much about sexuality, eroticism, and gender, yes including their new work on trans people. This is the trans community's Alexandria. We're incredibly lucky that enough of it survived for Harry Benjamin and everyone who came after him was able to build on the Institute's work.
[Image ID: A black and white photo of the May Nazi book burning of the Institute of Sexology's library. A soldier, back facing the camera, is throwing a stack of books into the fire. In the background of the right side, a crowd is watching.]
As the Holocaust went on, the homosexuals of Germany became a targeted group. This did include transgender people, no matter what you say. To deny this reality is Holocaust denial. JK Rowling and everyone else who tries to pretend like this isn't reality is participating in that evil. You're agreeing with the Nazis.
But of course, you knew that already, didn't you?
Edit: Added image IDs. I apologize to those using screen readers for forgetting them. Please reblog this version instead.
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I’ve mentioned this elsewhere but it feels relevant again in light of the most recent episode. Something that’s really fascinating to me about Orym’s grief in comparison to the rest of the hells’ grief is that his is the youngest/most fresh and because of that tends to be the most volatile when it is triggered (aside from FCG, who was two and obviously The Most volatile when triggered.)
As in: prior to the attack on Zephrah, Orym was leading a normal, happy, casual life! with family who loved him and still do! Grief was something that was inflicted upon him via Ludinus’ machinations, whereas with characters like Imogen or Ashton, grief has been the background tapestry of their entire lives. And I think that shows in how the rest of them are largely able to, if not see past completely (Imogen/Laudna/Chetney) then at least temper/direct their vitriol or grief (Ashton/Fearne/Chetney again) to where it is most effective. (There is a glaring reason, for example, that Imogen scolded Orym for the way he reacted to Liliana and not Ashton. Because Ashton’s anger was directed in a way that was ultimately protective of Imogen—most effective—and Orym’s was founded solely in his personal grief.)
He wants Imogen to have her mom and he wants Lilliana to be salvageable for Imogen because he loves Imogen. But his love for the people in his present actively and consistently tend to conflict with the love he has for the people in his past. They are in a constant battle and Orym—he cannot fathom losing either of them.
(Or, to that point, recognize that allowing empathy to take root in him for the enemy isn't losing one of them.)
It is deeply poignant, then, that Orym’s grief is symbolized by both a sword and shield. It is something he wields as a blade when he feels his philosophy being threatened by certain conversational threads (as he believes it is one of the only things he has left of Will and Derrig, and is therefore desperately clinging onto with both bloody hands even if it makes him, occasionally, a hypocrite), but also something he can use in defense of the people he presently loves—if that provocative, blade-grief side of him does not push them—or himself—away first.
(it won’t—he is as loved by the hells as he loves them. he just needs to—as laudna so beautifully said—say and hear it more often.)
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