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My birthday was a couple days ago, so I got some new sets, and here's the resulting figs! From left to right: Lex Luthor as Superman (from Rebirth), Hazmat Bat, Harley Quinn (based on movie appearance), Flashpoint Batman, and Azrael.
Let me know what you guys think.
Great #Supergirl and #Powergirl from the D'Arda sisters (Remi and Noelle) #sdcc #sandiegocomiccon #comiccon2014 #superheroine #DCComics #actioncomics #KaraZorEl #Kryptonian #EarthTwo #allstarcomics
The ear design is a metaphor for the voice as a wave, Tesla and Einstein were two opposites, but both agreed on the idea that everything is a wave in the universe. The creator of Suerwoman was inspired by Mary for his character, he may also have had a secret order because the Marian cult is a diversion from the patriarchal side of God. We clearly feel that the image of God is that of a guy, there was also surely marketing and the Superman too closely resembled Nietzsche's Ubermensch, it was necessary to create a female character. The blue dress and the stars described in the Revelation of the Apostle John evoked images of ancient astronauts. Samael Aun Weor, a great specialist in gnosis, describes this cloak as a cloak of invisibility, a sort of envelope allowing travel in the astral. The Gnostic conception of the universe had already integrated the multiverses of quantum physicists. Blue is just a symbol to blend in with the azure sky. The designers of Superwoman were only inspired by this symbolism and the artist Soasig Chamaillard took up this theme in pop mode.
Hughes S
WHY IS MARY PICTURED WITH A BLUE MANTLE?
In the Old Testament, the Ark of the Covenant was covered in blue (or “violet”) fabric for traveling (Numbers 4:5-6). God’s Presence would “rest” on the Ark as a king sits on his throne (Exodus 25:22). When Mary agreed to be the Mother of Jesus (i.e. God), she became is living “resting place.” In art, Mary’s blue mantle signals she is the new Ark of the Covenant. Blue also indicates Mary’s royal status. Jesus is the King of Heaven making Mary the Queen Mother. In Biblical times, the mother (not the wife) of the king was the queen. She wasn’t as powerful as the king, but her intercession with him had significant influence.
Mary is not God, but her intercessory prayers for us are powerful because she is Jesus’ mother. When we consider that Mary is also our mother by grace, her blue mantle invites us to entrust our concerns to her.
stfrancisgreenlawn.org/ministries/why-is-mary-pictured-wi...
The blue color that we see in the faraway mountains is the ether of Eden. In future times.
Rather than an obstacle to Jesus, Mary leads us directly to him by a sure, safe path. “Then said Mary unto the angel, how shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” - Luke 1: 34, 35 “And Mary arose in those days, and went into the hill country with haste, into a city of Judah; and entered into the house of Zechariah, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spoke out with a loud voice, and said: Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.
And blessed is she that believed: for there shall be a performance of those things which were told her from
the Lord. And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Savior. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name. And his mercy is
on them that fear him from generation to generation. He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty
away. He hath holpen his servant Israel, in remembrance of his mercy; as he spoke to our fathers, to Abraham, and to his seed for ever. And Mary abode with her about three months, and returned to her own house.” – Luke 1: 39-56. After the annunciation, the high priest ordered all 33 priests of the temple to place their rods behind the altar. They were told that the one whose branch blossomed was destined to be the husband of
Mary. Thus, all the priests, one by one, in successive order, placed their rods behind the altar. The last one commanded to place his rod was the priest Joseph, who resisted the command of the high priest, alleging his old age. However, he had to obey the command, and placed his rod behind the altar.
Early in the morning the next day, all the priests went to the altar to collect their rods, and to their great surprise they found the rod of Joseph completely blossomed. Thus, this is how Joseph was appointed to be the husband of Mary.
Thereafter, the virgin of Carmel was taken out of the temple and into the house of an honorable citizen of Jerusalem to await for the hour of conception. The Angel Gabriel chose the day and hour so that the spouses could perform the sexual act as a
sacrifice on the altar of marriage, to give a body to the divine redeemer of the world. Mary was a virgin before childbirth, during childbirth, and after childbirth, because she was virginal
in her soul, and because her conception was verified by the will and grace of the Holy Spirit. When an angel commands the sexual act, it engenders children by the will and grace of the Holy Spirit. The sexual act is pure for those who are pure, and impure for those who are impure. When we look with angel eyes at the sexual act, it is angelic. However, when we look at it with
malignant eyes, it is demonic.
The Greater Mysteries
SAMAEL AUN WEOR .r
“Conception through the ear” (§ 8) Let us first place the motif of conception by ear in a broader perspective. Is it necessary to recall – see the legends of Fanuel and Anne in the first chapter – that we find here a motif regularly present in the legendary biographies of great characters? These, to highlight the very particular status of their heroes, have the habit of not having them born, "like everyone else", that is to say from the "normal" sexual union » of a man and a woman. Hence, in folklore and literature around the world, a host of stories as curious as they are varied on the conceptions and/or marvelous births of gods and heroes, of founders of empires, of cities, of religions, but also great benefactors, wise men or great ancestors. On this question, consulting without prejudice an encyclopedia of religions proves very instructive. Thus, for example, the index of the Enciclopedia delle Religioni (Florence, 1970-76 in six volumes) refers, to the words concepimento (miracoloso), "conceptio per aurem, per os", ingravidamento straordinario, nascite miracolose e verginali, to a series of summary articles, well written, erudite and clear. They are very useful in helping the reader to put into perspective the claims of certain religions which “hold their founding myths and related miracles as realities in the strict sense rather than situating them in the symbolic space of the imagination” (D. Donnet, in FEC, t. 12, 2006).
These marvelous conceptions/births can take very diverse forms and surprising modalities, which we do not encounter – need it be said? – as in myths, legends and tales. We saw in the first chapter the miraculous birth of Saint Fanuel (his mother had inhaled a particular flower) and that of Saint Anne (born from her father's thigh). These are just two examples among a host of others. A book would be needed to present and comment on all the cases recorded. Let us limit ourselves to highlighting a few relatively well-known ones. Rome and its empire owe their existence to twins, Romulus and Remus, born from the meeting of the god Mars with the vestal Rhea Silvia. Alexander the Great, another great founder of an empire, was also conceived in a miraculous way: "Before the night when the couple were locked in the room, the bride had the impression that, through a clap of thunder, lightning fell on his stomach. King Philip, father of Alexander, even saw Zeus lying next to his wife in the form of a serpent (Plutarch, Life of Alexander, 2-3). Much later, when the great conqueror passed through Egypt, the priests of the temple of Ammon confirmed to him that he was indeed the son of Zeus.
We could multiply the examples. We will only cite one, borrowed from the world of religious beliefs. It concerns the birth of the future Buddha. He “chose his parents himself, even though he was a god in the heavens of the Tusitas. The conception would have been immaculate, with the boddhisattva entering his mother's right side in the form of an elephant or a six-month-old child. (Ancient versions speak only of his mother's dream: an elephant entering her body [and making the mother pregnant].) The gestation is also immaculate, because the boddhisattva is in a precious stone shrine and not in the womb. His birth takes place in a garden; the mother clings to a tree, and the child comes out through her right side. » (M. Eliade, History of religious beliefs and ideas. II, Paris, 1983, p. 75).The history of religions also knows miraculous conceptions which can be made through the mouth (per os) or through the ear (per aurem). There is also a “sexual symbolism of the ear”, as noted in African ethnography by J. Chevalier and A. Gheerbrant (Dictionary of symbols, Paris, 1982, p. 709). Among the Dogons and Bambaras of Mali, they note (p. 709), “the ear is a double sexual symbol”, both masculine and feminine. And according to a Fon myth, from Dahomey this time, “the creative divinity Mawu, after having created woman, first of all placed her sexual organs in the place of the ears” (ibidem). However, let us not get lost. Jean d'Outremeuse (or his source) did not leaf through an encyclopedia of religions or a dictionary of symbols before writing his Myreur. It is based on the work of Christian authors who, very early on, reflected a lot on the virginity of Mary, supposed to have existed "before, during and after childbirth", like Jean d'Outremeuse, in the story of the Annunciation (§ 5), has the angel Gabriel say it. Medieval texts on the subject are extremely numerous, because the problem of Mary's virginity has always greatly preoccupied people's minds. In fact, official Catholic doctrine on Mary and her status took centuries to become clearer, and debates between Christian churches did not end with the Middle Ages. Thus the Immaculate Conception (Pius IX in 1854) and the Assumption (Pius XII in 1950) are dogmas only for Catholics; the Orthodox and Protestants do not accept them as such. But let's stay in the Middle Ages to present some aspects of the evolution of the motif of conception by ear.
In a long chapter of a work entitled Le Latin Mystique (3rd ed., Paris, 1930, p. 319-341), Remy de Gourmont brought together a series of medieval poetic texts which exalt a Mother of God (inviolata integra et casta ) whose virginity each poet seeks to celebrate in terms many of which appear ridiculous to a modern reader. On this occasion, de Gourmont recalled that a great theological dispute had once arisen “on the point of knowing, through where, through which channel, this breath or this essential sperm [= that of God] had penetrated into the sacred viscera of the Virgin” (p. 337). And this leads us directly to what keeps us here, conception by ear. On the conception of Jesus through the ear, reading a relatively recent (1947) and in-depth (some 60 pages) article by François Remigereau allows us to follow in detail the development of this motif in the East and the West. Although there is no question of presenting here in detail, or even summarizing, Fr. Remigereau's demonstration, we will nevertheless highlight a few salient points. The scholar begins by analyzing the positions of the Fathers of the Church, Greek and Latin. If they are, in line with the Gospel text, "unanimous in recognizing the role of the ear, combined with that of the voice of the angel", they are not necessarily so "as to the nature of this role » (p. 123). If there was indeed a “divine spiritual seed” (expression of John Damascene, Patrologia Graeca, t. 196, col. 66), ecclesiastical thinkers are generally very cautious, especially on the Latin side, when it comes to to answer precisely the very concrete question: “by what process does this seed first enter the Virgin and then fertilize her” (p. 123). Some, however, dare to specify. Thus, for Saint Proclus of Constantinople (5th century), “the holy Virgin lent her womb, the Word burst in through her ear” (P.G., t. 65, col. 708). Saint John Damascene (8th century) calls out to the ears of the Virgin: “Ears, […] through which the Word entered to become flesh” (P.G., t. 96, col. 676). Proclus believed not only in an auricular conception but also in an auricular birth: “He left the womb as he entered, through the ear” (P.G., t. 65, col. 692), while John Damascene thinks that the birth took place through the normal route: “Conception took place through the ear, but the birth took place through the usual exit route among parturients”; he also condemns certain of his contemporaries who “fabulously claimed that he [Christ] had come into the world through the side of the Mother of God” (P.G., t. 94, col. 1161 for both quotes). “We like,” notes Fr. Remigereau (p. 128), “among the Greek Fathers, this clarity of thought and this frankness of expression, which we will no longer find among the Latin Fathers.” And he demonstrates this, with erudition, on p. 129-135, dedicated to Saint Augustine, Saint Ambrose, Saint Bernard and Guerric, disciple of the latter. We will not take up any of the quotes collected by the modern scholar, limiting ourselves to noting the expression by which he characterizes their reasoning: a “clatter of texts and words”. This philosophical-theological rigmarole must have left the common faithful of the Middle Ages in the West indifferent. Belief in the virgin birth comes from the Gospels of Matthew and Luke. Their birth stories are different, but both present Mary as a virgin when she became pregnant with Jesus. Mary and Joseph begin their sexual relationship following Jesus’ birth, and so Jesus has brothers and sisters. Catholic piety goes beyond this, with Mary depicted as a virgin not only before but also during and after Jesus’ birth, her hymen miraculously restored. The brothers and sisters of Jesus are seen as either cousins or children of Joseph by an earlier marriage. In Catholicism, Mary remains a virgin throughout her married life. This view arises not from the New Testament but from an apocryphal Gospel in the second century, the “Protoevangelium of James”, which affirms Mary’s perpetual virginity. From the second century onwards, Christians saw virginity as an ideal, an alternative to marriage and children. Mary was seen to exemplify this choice, along with Jesus and the apostle Paul. It accorded with the surrounding culture where Greek philosophers, male and female, tried to live a simple life without attachment to family or possessions. This extolling of virginity, however unlikely when applied to Mary, did have some advantages. The option of becoming a celibate nun in community with other women gave young women in the early church an attractive alternative to marriage, in a culture where marriages were generally arranged and death in childbirth was common. Yet belief in the eternal virginity of Mary has also inflicted damage over the centuries, particularly on women. It has distorted the character of Mary, turning her into a submissive, dependent creature, without threat to patriarchal structures.
She is divorced from the lives of real women who can never attain her sexless motherhood or her unsullied “purity”.
A strong minded leader. Yet in the Gospels, Mary is a vibrant figure: strong-minded and courageous, a leader in the community of faith. As the first Christian, Mary proclaims a radical message of social justice, where the poor are exalted and the powerful overthrown. She initiates Jesus’ ministry at the wedding of Cana and follows him to the cross, despite the dangers. She is a vital presence at the birth of the church at Pentecost, sharing the divine vision of a world transformed. In line with the New Testament, the early church also gave Mary the title of “God-bearer” (Theotokos), which became part of Christian orthodoxy, not tied to her perpetual virginity. Material art portrayed her in some contexts as a priestly figure (as in an 11th century mosaic from Ravenna), with her own autonomy and authority, where she embodies the symbolic vocation of all Christians to “give birth” to the transforming presence of Christ.
Diminishing female sexuality
In contrast to these powerful images, the alternative picture of Mary, the perpetual-married-virgin, deprives women of a model not only of leadership and courage, but also of sexual desire and passion. Mary has been put on a pedestal, symbolically and literally. Wikimedia Common Simone de Beauvoir, the influential, early French feminist, observed that the cult of the Virgin Mary represented the “supreme victory of masculinity”, implying that it served the interests of men rather than women. The ever-Virgin diminishes women’s sexuality and makes the female body and female sexuality seem unwholesome, impure. She is a safe and nonthreatening figure for celibate men who place her on a pedestal, both literally and metaphorically.. The contradiction:
It is true that Catholic women across the world have found great solace in the compassionate figure of Mary, especially against images of a very masculine, judgmental God, and the brutality of political and religious hierarchy. But for this women have paid a price, in their exclusion from leadership. Mary’s voice has been permitted, in filtered tones, to ring out across the church, but real women’s voices are silent. In today’s context, the cult of the Virgin becomes emblematic of the way the church silences women and marginalises their experience.
bcs.fltr.ucl.ac.be/FE/28/NAISS/03_Annon.htm
Marian piety in its traditional form has a deep contradiction at its heart. In a speech in 2014, Pope Francis said, “The model of maternity for the Church is the Virgin Mary” who “in the fullness of time conceived through the Holy Spirit and gave birth to the Son of God.”
If that were true, women could be ordained, since their connection to Mary would allow them, like her, to represent the church. If the world received the body of Christ from this woman, Mary, then women today should not be excluded from giving the body of Christ, as priests, to the faithful at Mass.The Virgin cult cuts women off from the full, human reality of Mary, and so from
full participation in the life of the church. It is no coincidence that in the early 20th century, the Vatican forbade Mary to be depicted in priestly vestments. She could only ever be presented as the unattainable virgin-mother: never as leader, and never as a fully embodied woman in her own right. The irony of this should not be lost. A fully human Gospel symbol of female authority, autonomy, and the capacity to envision a transformed world becomes a tool of patriarchy. By contrast, the Mary of the Gospels, the God-bearer and priestly figure - a normal wife and mother of children - confirms women in their embodied humanity and supports their efforts to challenge unjust structures, both within and outside the church.
theconversation.com/how-the-cult-of-virgin-mary-turned-a-...
Chamaillard creates repurposed statuettes of the Virgin, turning Our Lady into pop culture stars like My Little Pony and Hello Kitty. She uses damaged or found miniatures of the Holy Virgin of Lourdes or Our Lady of the Miraculous Medal, blending iconography from the realms of religious tradition and contemporary kitsch into results that can hardly be described without using the words "cute" and "adorable" at least twice. She told The Huffington Post in an e-mail she began her religious kitsch art after noticing that a statue of the Virgin she received from her father had been badly damaged. She then decided to restore it, with the idea of creating a more modern version of the Madonna as we would perceive her today.
www.huffpost.com/entry/artist-soasig-chamaillard_n_1890648
Our Lady is a Real Wonder Woman. FR. EDWARD LOONEY.
If you follow Catholic social media, you probably already saw the recent meme replacing Gal Gadot (Wonder Woman) with an image of the Blessed Virgin on the movie poster for Wonder Woman. A quick Google search will lead you to discover a few essays pertaining to the topic of Mary and Wonder Woman. The connection was not one I made personally, having been an outsider to Wonder Woman and all things DC Comics. A few months ago, I was asked to give a talk on Our Lady of Fatima by an outside group that already had titled my talk, “Celebrating Our Lady, A Wonder Woman for our Times.” I didn’t put two and two together until I was at the Post Office and saw a recent stamp release featuring Wonder Woman. It all began to make sense. The Virgin Mary I have studied and come to know can truly be called a “Wonder Woman.” After all, there are few individuals who can say they were visited by an angel, conceived a child miraculously by the Holy Spirit, and gave birth to the son of God. The emergence of the superheroine Wonder Woman came at a time of feminist empowerment. In Catholicism, feminists renounced the example of Mary as an ideal for women. Paul VI hinted at such in his 1974 apostolic exhortation Marialis Cultus (paragraphs 34-39). In more recent years, John Paul II reflected On the Dignity of Women (Mulieris Dignitatem), specifically highlighting a recovery of Mary in the new feminine genius movement. Inspired by what I had seen about Wonder Woman, I chose to go and see the film. In speaking to one of my friends before going, I asked, “Do you think I will be able to write a piece on Mary and Wonder Woman?” He told me, “Without a doubt.” From the opening to the film to its end, I found Marian imagery throughout. While the film at hand dealt with stories of Greek Mythology, when viewed through the lens of Catholicism, one could truly discover a Marian connection. If you read on, please be aware of potential spoilers. Tota Pulchra Es. This Latin phrase, meaning “You Are All Beautiful,” captures the character of Wonder Woman. The beauty of the character herself was referenced by many characters in the movie, and at one point, one even stated she was the most beautiful woman. The Blessed Virgin Mary was the most beautiful of God’s creation, because she was born without original sin. Throughout her life, that beauty remained, as Christian writers have always spoken of Mary as being without spot, wrinkle, or blemish. Oftentimes we refer only to physical beauty, but there is also an inner beauty, and Wonder Woman surely possessed that quality. I do not know how anyone could not have been touched by the concern of Wonder Woman for those who were sick and wounded. In such scenes, her inner beauty exuded forth. Queen of Peace. Diana, the alias of Wonder Woman, would more rightly be called a princess, nonetheless, in her character her desire for peace is paramount. After a chance encounter with Chris Pine, a pilot who crashes into the clandestine Amazon island, Wonder Woman is made aware of the lack of peace in the world. Determined to take on the god of war, Ares, Wonder Woman journeys with Chris into the world on a quest to slay evil and facilitate peace in the world. She strongly believed that peace could not happen without her cooperation. The Virgin Mary has been hailed as Queen of Peace, a title inserted into the Litany of Loreto by Pope Benedict XV. Mary made her desire for peace known through various apparitions, most notably in Fatima, where she encouraged the three Fatima children to pray the rosary every day to obtain peace for the world. In another series of apparitions in Kibeho, Rwanda, the Virgin Mary forewarned about conflict and war if people did not convert. Just as Wonder Woman believed she could be an instrument of peace, Mary has revealed herself as a messenger of peace. New Eve. One of the earliest reflections on Mary by the early Church pertained to Marian typology, seeing Mary as the New Eve. Three early thinkers reflected on the topic: Justin Martyr, Tertullian, and Irenaeus of Lyons. If Jesus was the New Adam, it naturally followed that there must be a New Eve, who was determined to be Mary. It would be a stretch to associate Eve with Wonder Woman. Advertisement - Continue Reading Below. Wonder Woman’s mother recounted how Diana came to be: sculpted from clay. For me, this calls my attention to the creation story of Adam who was formed from the dust of the earth. The creation of Wonder Woman differs slightly from the biblical account since Eve was formed from Adam’s rib, nevertheless, it hearkens us back to the origins of mankind. At the end of the film, Wonder Woman’s temptation arises when Ares tries to persuade her to kill Dr. Maru. Unlike Eve, who fell prey to the tempter, Wonder Woman stands strong in her conviction. The final minutes of the film, Chris Pine, shows himself to be like the New Adam in the film, becoming a Christ-like figure as he takes command of the plane containing the deadly gases and sacrifices his own life, so that others might live. Similar to the crucifixion, when Mary stands as witness to the sacrificial action of Christ, Wonder Woman witnesses Chris’s death and like Mary, is left in the world for many years thereafter. A Battle Between Good and Evil. One of the major themes of Wonder Woman is the battle, which becomes a battle between Good and Evil, between peace and destruction. Wonder Woman believed that if she found Ares and slayed him, peace would be an immediate result. In the film’s penultimate battle between Ludendorff and Wonder Woman, we are led to believe he is Ares. As the battle neared its end, the Marian image evoked in my mind was Mary’s foot crushing the head of Satan. With that battle ended, Wonder Woman quickly realizes that Ares was still out there, but as Satan always does, Ares reared his ugly face, and the battle between the two ensued. There is a battle going on right now in the world, a battle between the forces of good and evil. Satan wants to snatch us from God. But we have a powerful mother in Heaven who intercedes, and who also is participating in the battle for our soul. When temptation comes our way, call on Mary, and ask her to crush the head of evil one. The movie portrayed the forces of evil as liars. The same is true in our spiritual battle. The devil is the Father of Lies, and as soon as we know that, we will be better equipped for spiritual warfare. Wonder Woman was told that the battle was futile, that she could not win. That’s a lie the devil wants us to think. That he cannot be vanquished. Don’t lose hope. Keep fighting. And you will ultimately win the battle.
Love is my Mission Now. As a way of ending the film in the same way it started, we meet again Diana Prince holding the picture of her and Chris. In a sense, we could say the entire film was Diana, treasuring the past in her heart, re-living it, as we watched the story of her life unfold. In the final sentences of the film, Diana reflects that she has come to realize that only love can save the world and that is her mission now. And isn’t that the mission of the Blessed Virgin Mary? Isn’t that why she has appeared to so many people throughout the centuries? To remind us to that love of God and neighbor must be our mission? Mary’s mission of love continues from her throne in Heaven, as she intercedes and prays for us before the True God, her son, Jesus Christ.
catholicexchange.com/lady-real-wonder-woman/
In sociology, a superwoman (also sometimes called supermom) is a woman who works hard to manage multiple roles of a worker, a homemaker, a volunteer, a student, or other such time-intensive occupations.The notion of "superwoman" differs from that of "career woman" in that the latter one commonly includes sacrifice of the family life in favor of career, while a superwoman strives to excel in both. A number of other terms are derived from "superwoman", such as superwoman syndrome,[3] superwoman squeeze (a pressure on a superwoman to perform well in her multiple roles),[4] and superwoman complex (an expectation of a superwoman that she can and should do everything). Marjorie Hansen Shaevitz entitled her book The Superwoman Syndrome in 1984. The notion was first recognized in the post second-wave feminism American society of 1970s–1980s, with the shift of the woman's traditional role of a housewife towards a more career-oriented way of life. This life involved the pursuit of both traditional female roles in the home and with children, as well as the pursuit of traditionally masculine goals in the form of jobs and public social status..
en.wikipedia.org/wiki/Superwoman_(sociology)
Last cosplay photo from SDCC2014. Great Supergirl and Power Girl from the d'Arda sisters (Remi and Noelle) #sdcc #sandiegocomiccon #comiccon2014 #superheroine #DCComics #actioncomics #KaraZorEl #Kryptonian #EarthTwo #allstarcomics
Alan Scott, the original Green Lantern. Blue pencil and felt marker sketch on paper, Ps5, 2012. TM and © DC Comics.
1st Silver Age appearance of Golden Age Flash Jay Garrick. Debut and 1st mention of Earth-2 and establishes that DC's Golden Age heroes exist in Earth-2 and DC's Silver Age heroes exist on Earth-One.
Begins DC's multi-verse.
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