TW Drinking, Drugs, Blood

Ok i gotta say it 410 and 411 have me thinking. I have some views on Shigaraki and it's not all " Yes win baby" or "Look at my king" thoughts. Of course I want him well at the end, that hasn't changed. He's still my all time fav character even if a certain other Mha character is right behind him, Tomura will never be knocked out of 1st place in my heart. Now with that being said I sincerely want Izuku to beat some sense into him.

His hate is corrupting his own mind and heart. He can never be happy or at peace like this. Hatred eats up your soul leaving a shell of nothingness behind.

I love how extremely powerful and Godlike he is, but I also miss the old tantrum throwing guy who didn't know how to display his emotions. Or the guy who fought Giga and took the PLF. The amount of power he has is scary cause he can't live in mha with that degree of power. No I'm not saying he will die but he will have to lose it somehow.

Does he still care for the league. He once told Toga he wouldn’t destroy what she loved, that he wanted his allies to have what they wanted, yet he's destroying the very country they live in. The destructive Villian who was feared but had a heart and cared for those around him was what alot of people found endearing, often mentioning it as a reason he would be OK at the end. That guy is gone. (Temporarily I think)

Went from wanting to destroy All Might to Hero society to all of Japan. This is what happens when hate takes root in your heart. When no one REACHES OUT A HAND TO HELP.

His smile use to be almost sweet and calm and now has elements of deranged power behind it (yes he's still gorgeous hot sexy, I'm just stating thoughts)

The leader who cared for his comrades and took revenge when they were hurt yet hasn't wondered if they are OK. Sure, he mentioned Spinner, but idk it was off like an BTW moment

He doesn't see himself as human. What he does see himself as was not mentioned but im willing to bet he sees himself as a God of destruction.

With all this said YES I belive he will be alive at the end (well I'm about 80% sure he will, if not he will always be in my heart) and no I don't think he will be locked in some prison, it wouldn't serve a purpose for Hori to keep him alive just to lock him up now that's not saying he won't be in some program to actual HELP HIM cause if he lives (he will) he won't have a quirk, I dont see it. And lastly somehow Izuku will have to literally reach out a hand to him. Seriously how many times has the actual image of someone physically reaching out been shown, dozens.

Also the whole make him a kid again is stupid. Tenko and Tomura are the same person, he doesn't have a child living in his body, his heart...yes. Tenko represents all that Tomura Shigaraki has repressed, his dream of being a hero, the sweet little boy who cared for his friends (hmm the more powerful he got the less we saw this quality) so he becoming Tenko again refers to his heart not having that black hole inside it. It means his heart will be free. Not that he will revert to 5 years old. There is still a chance Hori could do that but even if his writing can be questionable I don't think he'll go this off the grid.

I miss my wife, I miss her a lot

PETITION FOR PEOPLE TO START MAKING LMK MEMES FROM THE PERSPECTIVE OF LIVING IN MEGAPOLIS BECAUSE THAT SHITS FUNNY

Noodles spicy

"Don't you want your own family?"

Of course I want it. Just another kind of family.

My dream is to have a house full of friends, where we can eat all together then playing cards until late in the night, laughing and singing. Or where we can have a hot chocolate and a deep conversation. A safe and welcoming space for me and my loved ones.

I want an additional bed to host those who come from afar and a big kitchen table for lunches and dinners.

I want someone to cook pies with, to travel with, to spend the Christmas holidays with.

I want to be loved and to love. That's a simple dream, really. That's my concept of family

The Inconsistency of Nezha's Age, a Short Introduction.

Put very bluntly, Nezha’s age varies greatly depending on which story you’re reading and who’s retold it. He is not always a child or an adult depending on retelling, though my intention here is to highlight the sheer variety available first and foremost - and perhaps shine a light on the Indian dieties which may have influenced him. If these varied images are unwanted, please keep scrolling.

I happened to stumble upon a timeline error where Nezha’s brother Muzha is described to be using martial arts weapons referred to as “Hooks of Wu” which were specific to the 1800s, quite a long time after Canonization of the Gods was published, but also originating from a time period where numerous varied editions of that story were in circulation. Upwards of twenty different versions exclusive to the 19th century, actually.

The problem arises that Canonization of the Gods is meant to be occurring during the Zhou Shang conflict, that I will generously assume to be in 1045BCE, centuries before the Hooks of Wu would actually exist. It’s completely possible that the version Gu Zhizhong translated was one of these later editions as is makes no chronological sense for Muzha to have those kinds of weapons to begin with. So I have been on somewhat of a rabbit chase trying to pin down the edition Gu Zhizhong used.

Bearing such errors in mind, it’s easy to see where the confusion of Nezha’s age can come from. Before his origin story was integrated within Canonization of the Gods he would be roughly three to seven days old when his conflict with Ao Guang and the Lady Rock Demoness would occur - whereas within Canonization of the Gods he’s actually 6 or 7 years old.

Outside of that, a definitive age isn’t actually provided. Genuinely, within the scope of Chinese folklore and mythos it’s very rare to assign someone an exact age - which I do believe contributed heavily to the known discourse surrounding Nezha’s age to begin with.

He was imported as an adult from India, a child form not seeming to exist for a while until stories of Krsna were integrated to how the Chinese envisioned Nalakubara. Krsna, being an infantile disguise for the notorious Vishnu, also displays supernatural human strength and is actually successful in killing his father figure (1) — unlike Nezha.

As children, both Krsna and Nezha are able to wield heavenly bows and subjugate water spirits (2) while also being known to be dragon tamers (3). The inclusion of these stories to Nezha predates the sculpting of the Quanzhou Pagoda’s (which have been discussed briefly here) and are arguably the earliest evidence of Nezha being a dragon tamer.

Speculatively a child god combination of both Nalakubara and Krsna named Nana is likely where a majority of Nezha’s child attributes come from, based in the Scripture of the Supreme Secrets of Nana Deva - which would see translations within China during the Northern Song period of 960AD-1127AD. Nana would be described thus:

At that time there was a Deva called Nana. His appearance was exceptionally handsome, and his face beamed with a gentle smile. He was holding the sun, the moon, and various weapons. His numerous treasures and abundant jewelry shone more brightly than the sun and the moon. He made himself a luoye robe (4) from the dragons Nanda and Upananda, and a belt from the dragon Taksaka (5). He possessed the same strength as Narayana (i.e. Visnu). He too came to the assembly and sat down facing the Buddha … At that time the Buddha emanated great light from his dharma body of meditation. The light covered the entire Buddha Universe, reaching all the great evil yaksas, the various types of raksasas and pisacas (6) and all the evil dragons as far as the heavenly constellations. When the Buddhas light shone upon them they all awoke to the truth. The Buddhas light returned to him and, after encircling him three times, entered his head. It then reissued in seven colors from his brow, entering Nana-Deva’s head. When the Buddha light penetrated his head, Nana Deva displayed an enormous body like Mt. Sumeru. His facial expression alternated between terrifying anger and a broad smile. He had a thousand arms, and he was holding a skull (7) and numerous weapons. He was handsomely adorned with a tiger skin robe and skulls. [Mightily Strong] He emanated blazing light and terrifying strength. When Nana Deva displayed this divine body, the great earth shook, and all who beheld him were terrified.

Both Nana and Nezha share the same residence of Vaisravana’s palace, are known dragon tamers, and both were known to use belts. The Supreme Secrets of Nana Deva predate all known connections between Nezha and dragons, perhaps lending to Nezha many more elements than initially believed.

Though without concrete evidence stating one way or another, I can only present this information speculatively - especially as it seems difficult for some to understand that Nezha does enjoy a known adult and child form. This answer has already become quite long, so if there’s still confusion regarding this please feel free to ask for more details.

Bibliography:

(1) Goldman, “Fathers, Sons and Gurus,” pp.350, 364; Masson, “Childhood of Krsna”; Ramanujan, “The Indian ‘Oedipus’”; Silk, Riven by Lust, pp. 164-170.

(2) Harley, “Krishna’s Cosmic Victories”; Matchett, “Taming of Kaliya”.

(3) It’s worth comparing Matchett’s “Taming of Kaliya” p.116 with Canonization of the Gods 12.103. Nezha is five days old within the Ming era Sanjiao yuanliu shengdi fozu sou shen daquan, p. 326.

(4) Luoye is the Chinese term for a garment Indian men tied under the armpit, leaving their right shoulder bare. See Xuanzang, Da Tang Xiyu ji, T. 2087, 51: 876b, and Li Rongxi’s translation, Great Tang Dynasty Record, p.53.

(5) Nanda, Upananda, and Taksaka appear in various Buddhist lists of the eight dragon kings; see Foguang da cidian, pp. 6378,6405.

(6) The rakasas and pisacas are two types of Hindu ogres, who Buddhists demonology incorporated. Both types feed on human flesh. See Foguang da cidian, pp6673-6674 and 3851; Monier-Williams, A Sanskrit-English dictionary, pp. 871 and 628; and Strickman’s survey of Buddhist demonology in his Chinese Magical Medicine, pp. 62-68.

(7) Geboluo appears frequently within the contemporaneous Chinese translation of the Hevajra Tantra (Foshuo dabeikong zhi jin’guang dajiaowang yigui jing), no. 892 volume 18: 587-601.

(8) Zuishang mimi Nana tian jing, no. 1288, 21:358b-c. hi

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dreams are just dreams