What Is The Main Argument In 'On The Origin Of Time'?

Every time 'gekyume' comes up in a thread or a playlist shuffle, I find myself smiling—it's one of those words that carries both a direct meaning and a whole ecosystem of feeling around it. The short version: it was coined by Jahseh Onfroy, the artist known to many as XXXTentacion. He described 'gekyume' as a kind of new plane of thought or a different state of thinking—the idea of an original, next-level perspective rather than a standard synonym. He used it publicly on social media and it quickly moved beyond a private coinage into something fans used to mark transformation, legacy, and new beginnings. That includes it becoming the name associated with his child, which made the word even more poignant for the community. Beyond the literal definition, I love how 'gekyume' functions as cultural shorthand. For some people it’s a spiritual-informal term—like a mental evolution—while for others it's more personal: a memorial, a brand, a username, a tattoo. Linguistically it's a neat example of modern word-making: a single invented token that gets layered with music, memory, and meaning. For me, hearing it still feels like stepping into a quieter, more thoughtful corner of fandom, where language and emotion meet—it's oddly comforting.

When the temple bells finally fell silent, the story that followed was never simple. I get a little thrill tracing Rin’s path from ash-swept orphan to the person the chronicles call the First Disciple. Her origin reads like a patchwork of small, brutal moments stitched into something almost holy: born on the night the northern caravans were waylaid by bandits, left with a crescent-shaped burn on her palm, and found curled under a broken cart outside the village of Marrowgate. An old woman with no name took her in for a season, whispering about a prophecy in a tattered scrap of a book that later scholars would catalogue as 'The Chronicle of First Light'. From that ruined life, Rin carried a silence that was almost a skill—she listened before she spoke and learned to read air the way other kids read faces. I’ve dug through retellings and oral fragments of her training, and what fascinates me is the contradiction: rigorous discipline taught by people who refused to call themselves teachers. She was apprenticed to a trio at the cliff-temple—one who taught movement, another who taught memory, and a mute archivist who knew the old names of things. Rin’s lessons weren’t just sword drills and chi control; they were about naming what’s underneath fear. She discovered a technique no manual liked to put a label on: echo-binding, which lets someone anchor a single memory into the world so others might consult it later. That skill saved whole communities when the Shadowflood came, but it cost her something private. There’s one parable in 'The Chronicle of First Light' where Rin binds her first true loss into the stones of the temple so no one else has to forget—beautiful and unbearably selfish at once. Later, when the Order fractured and war came knifing across the plains, Rin stepped forward not because she wanted power, but because the people she’d grown with needed someone to carry their history. The moment she became the First Disciple wasn’t a coronation; it was a confession. She intentionally let the echo-binding take her name from her, so the lessons would outlive the person. That’s why her legacy is weirdly both present and absent: some places treat her like a saint you can petition, others whisper that she walks the riverbanks at dusk without recollection of who she was. I find that haunting—someone who chose erasure so others could remember. It makes her origin feel less like a beginning and more like a deliberate erasure and rebirth, which is why, whenever I read the older fragments, I close the book feeling satisfied and strangely melancholic.

Growing up watching Sunday night cartoons felt like visiting the same neighborhood every week, and nowhere embodies that steady comfort more than 'Sazae-san'. The comic strip creator Machiko Hasegawa laid the emotional and tonal groundwork with a postwar, family-first sensibility beginning in the 1940s, and when the TV adaptation launched in 1969 the producers at Eiken and the broadcasters at NHK doubled down on that gentle, domestic rhythm rather than chasing flashy trends. Over time the show was shaped less by one showrunner and more by a relay of directors, episode writers, animators, and voice actors who prioritized continuity. That collective stewardship kept the character designs simple, the pacing unhurried, and the cultural references domestic—so the series aged with its audience instead of trying to reinvent itself every few seasons. The production decisions—short episodes, consistent broadcast slot, conservative visual updates—helped it survive eras that saw rapid animation shifts elsewhere. To me, the fascinating part is how a single creator’s tone can be stretched across generations without losing identity. You can see Machiko Hasegawa’s original values threaded through decades of staff changes, and that continuity has been its secret sauce. Even now, when I catch a rerun, there’s a warmth that feels authored by an entire community honoring the original spirit, and that’s honestly pretty moving.

Chaucer's 'The Canterbury Tales' reflects a rich tapestry of medieval life, blending social commentary with vibrant storytelling. He was inspired by the burgeoning middle class, which was beginning to gain a voice during the late 14th century. This period saw a shift from feudalism to a more complex social structure, allowing for diverse narratives that captured the essence of different societal roles. The pilgrimage to Canterbury also became a metaphorical journey, showcasing various individuals—each with their own stories and perspectives. It's fascinating how Chaucer uses humor and satire to critique social norms and behaviors. Through characters like the Wife of Bath, he explores themes of love and power dynamics, making his work resonate even today. What’s remarkable is that Chaucer didn't just depict the elite or the clergy; he deliberately included tradespeople, women, and others who weren't typically highlighted in literature of that era. That inclusivity feels incredibly modern, doesn't it? This effort to present a cross-section of society and perhaps even reflect his own experiences as he navigated the shifting classes must have played a significant role in reigniting interest in literature during his time.

If you want a crash-course in Soviet cinema that still feels alive, start with a few landmarks that show how daring, humane, and formally inventive those films can be. Begin with 'Battleship Potemkin' and 'Man with a Movie Camera' — they’re silent-era exercises in montage and rhythm that still teach modern filmmakers how images can shout. Then swing to emotional, human stories: 'The Cranes Are Flying' and 'Ballad of a Soldier' for tender, heartbreaking takes on war’s toll. For philosophical sci-fi that doubles as a thought experiment, don't skip 'Solaris'; for metaphysical, painterly cinema try 'Andrei Rublev' or 'The Mirror'. Finish off with something visceral like 'Come and See' to understand trauma on-screen, and a crowd-pleaser like 'Moscow Does Not Believe in Tears' to taste Soviet everyday life and humor. These choices give you technique, poetry, propaganda-era spectacle, and intimate drama — and after watching them I always feel like I’ve been lectured, consoled, and shaken all at once.

I've always been fascinated by how a single name can mean very different things depending on who’s retelling it. In Lewis Carroll’s own world — specifically in 'Through the Looking-Glass' — the Red Queen is basically a chess piece brought to life: a strict, officious figure who represents order, rules, and the harsh logic of the chessboard. Carroll never gives her a Hollywood-style backstory; she exists as a function in a game, doling out moves and advice, scolding Alice with an air of inevitability. That pared-down origin is part of the charm — she’s allegory and obstacle more than person, and her temperament comes from the game she embodies rather than from childhood trauma or palace intrigue. Over the last century, storytellers have had fun filling in what Carroll left blank. The character most people visualize when someone says 'Red Queen' often mixes her up with the Queen of Hearts from 'Alice’s Adventures in Wonderland', who is the more hot-headed court tyrant famous for shouting 'Off with their heads!'. Then there’s the modern reinvention: in Tim Burton’s 'Alice in Wonderland' the Red Queen — Iracebeth — is reimagined with a dramatic personal history, sibling rivalry with the White Queen, and physical exaggeration that externalizes her insecurity. Games like 'American McGee’s Alice' go further and turn the figure into a psychological mirror of Alice herself, a manifestation of trauma and madness. Personally, I love that ambiguity. A character that began as a chess piece has become a canvas for authors and creators to explore power, rage, and the mirror-image of order. Whether she’s symbolic, schizophrenic, or surgically reimagined with a massive head, the Red Queen keeps being rewritten to fit the anxieties of each era — and that makes tracking her origin oddly thrilling to me.

I've dug around this because that image—wolf pretending to be lamb—has been everywhere for ages, and the truth is satisfyingly old-school. The phrase and idea go way back: there's a New Testament line in Matthew 7:15 that warns about people who come 'in sheep's clothing, but inwardly they are ravening wolves.' Around the same time, or a bit earlier in folk tradition, there's the fable you probably know as 'The Wolf in Sheep's Clothing' collected in 'Aesop's Fables.' That story spells it out literally: a wolf disguises itself to blend in and prey on sheep. Over centuries the moral stuck, and by the Middle Ages and later it appeared in sermons, emblem books, and satirical cartoons. From there the image evolved into visual shorthand for hypocrisy and hidden danger. Today the meme keeps the same core: something dangerous wearing a harmless mask. I still catch myself using the phrase the instant I spot someone being sugar-coated and slippery, and it never stops feeling satisfyingly apt.

Buatku 'Out of Time' adalah momen lembut di tengah badai emosional yang disuguhkan oleh 'Dawn FM'. Liriknya berbicara tentang penyesalan, pengakuan kesalahan, dan kesadaran bahwa waktu untuk memperbaiki sesuatu hampir habis — tapi bukan dalam cara panik, melainkan dengan keikhlasan yang enggak bertele-tele. Baris-baris seperti menyadari hubungan yang retak dan berharap mendapat kesempatan lagi tepat masuk ke tema album yang terasa seperti perjalanan di antara hidup dan apa pun yang datang setelahnya. Secara sinematik, lagu ini mengikat tema besar album: konsep radio sebagai pemandu, nostalgia 80-an, dan sensasi menatap lampu kota saat malam. Di antara track yang kadang bersifat metafisik atau sinematik, 'Out of Time' menawarkan momen manusiawi yang sederhana—sebuah pengakuan cinta yang terlambat—sehingga alurnya nggak cuma estetika, tapi emosional. Produksi yang hangat namun melankolis membuatnya terasa seperti monolog di ruang studio radio fiksi dari 'Dawn FM', dan itu memperkaya keseluruhan cerita album. Aku suka bagaimana lagu ini nggak memaksa jawaban moral; ia malah memberi ruang bagi pendengar untuk merasakan regret dan harapan secara simultan. Itu membuatku selalu replay bagian vokal yang raw, karena rasanya seperti mendengar seseorang yang benar-benar menyesal tapi juga menerima waktunya, dan itu meninggalkan perasaan berat yang indah.