u/The-Lord_ofHate

I’m 30 and about 176 cm. I know most people say height is fixed after growth plates close.

But I still see mixed claims online, so I’m trying to understand what’s actually real.

From what I’ve read:

Posture work can make you look a bit taller, but I’m not sure if it’s permanent

HGH / IGF-1 doesn’t seem to increase height in adults

I’ve seen claims about things like “microfractures” or bone stress methods, but that sounds doubtful

Stretching/hanging seems to only give temporary changes

So my question is basically:

Is there anything non-surgical that actually gives permanent height increase in adults, even small amounts? Or is it all just posture and measurement differences?

This might sound weird at first, but I genuinely don’t think Ymir Fritz was actually as powerful as some of the later kings who inherited the Founding Titan.

Yeah, she had the original Titan power before it got split up, but I think people forget that the Founder’s craziest abilities mostly depend on there being a huge number of Subjects of Ymir connected through Paths.

When Ymir was alive, there were basically no Eldians yet besides her descendants. So what could she really do with the Founder besides standard Titan stuff like regeneration, strength, hardening, etc.?

The REALLY broken Founder abilities are things like:

- changing Eldian biology

- controlling Titans

- rewriting memories

- turning people into Titans

- altering entire bloodlines

But she didn’t have millions of connected Eldians to manipulate yet.

Meanwhile, later Fritz/Reiss kings had entire civilizations of Subjects of Ymir under them. At that point the Founder becomes absolutely insane because they can basically reshape an entire race however they want.

So in a way, I think Ymir had the “source code” of Titan power, but later Founding Titans had a much larger network to actually use that power on.

The Founder honestly feels less like a combat Titan and more like a power that scales depending on how many Eldians exist.

People often talk about the 1929 Hebron massacre as if it happened out of nowhere, like Palestinian Arabs just suddenly became violent for no reason. But if you actually look at what Arabs in Palestine were seeing throughout the 1920s, it becomes obvious why fear and anxiety were growing so intensely, even if nothing can justify the murder of civilians.

By 1929, Palestinians had spent over a decade watching the British openly support the Zionist project after the Balfour Declaration. Britain promised a “national home for the Jewish people” in a land where Arabs were the overwhelming majority. To many Palestinians, it looked like the British were preparing to hand their country over to a European settler movement without the consent of the people already living there.

And from their perspective, this wasn’t paranoia. They were watching it happen in real time.

Jewish immigration into Palestine was increasing under British rule. Zionist organizations were buying more and more land. Arab tenant farmers were being pushed off land after sales to Zionist institutions. Zionist leaders were openly talking about building a Jewish state. New economic, political, and even military structures were being built that made Palestinians feel like they were watching the foundations of a future state emerge around them while they had less and less control over their own future.

So when people say Arab fears before 1929 were completely irrational or based on conspiracy theories, that ignores what happened later. In 1948, during the creation of Israel, hundreds of thousands of Palestinians were displaced in what Palestinians call the Nakba. Villages were emptied, refugees were blocked from returning, and a Jewish-majority state was established in what had previously been a majority-Arab land. Looking back, many Palestinians feel their fears in the 1920s were not imagined at all, but an early recognition of where events were heading.

At the same time, the violence in Hebron itself was also fueled by rumors and panic. Stories spread claiming Jews were planning to seize Muslim holy sites or attack Muslims. Those rumors escalated tensions into mob violence. And many of the Jews killed in Hebron were not political Zionist leaders or British officials, but ordinary religious families who had lived in the city for generations.

That’s what makes this history tragic and complicated. The fears Palestinians had about dispossession and political replacement were rooted in real developments they were witnessing under British rule, but innocent people still ended up paying the price for the fear, anger, and chaos of that period.

غالبًا ما يتحدث الناس عن مجزرة الخليل عام 1929 وكأنها حدثت من العدم، وكأن الفلسطينيين العرب تحولوا فجأة إلى العنف بدون أي سبب. لكن إذا نظرت فعلًا إلى ما كان يراه العرب في فلسطين طوال عشرينيات القرن الماضي، يصبح من الواضح لماذا كان الخوف والقلق يتصاعدان بهذه القوة، حتى لو لم يكن هناك أي شيء يبرر قتل المدنيين.

بحلول عام 1929، كان الفلسطينيون قد أمضوا أكثر من عقد وهم يشاهدون بريطانيا تدعم المشروع الصهيوني بشكل علني بعد وعد بلفور. فقد وعدت بريطانيا بإقامة “وطن قومي للشعب اليهودي” في أرض كان العرب يشكلون فيها الأغلبية الساحقة. وبالنسبة لكثير من الفلسطينيين، بدا الأمر وكأن بريطانيا تستعد لتسليم بلادهم إلى حركة استيطانية أوروبية دون موافقة السكان الذين كانوا يعيشون هناك أصلًا.

ومن وجهة نظرهم، لم يكن هذا مجرد وهم أو جنون ارتياب، بل كانوا يرون ذلك يحدث أمامهم بشكل مباشر.

الهجرة اليهودية إلى فلسطين كانت تتزايد تحت الحكم البريطاني. المنظمات الصهيونية كانت تشتري المزيد والمزيد من الأراضي. الفلاحون العرب كانوا يُطردون من الأراضي بعد بيعها للمؤسسات الصهيونية. قادة الحركة الصهيونية كانوا يتحدثون علنًا عن إقامة دولة يهودية. كما كانت تُبنى مؤسسات اقتصادية وسياسية وحتى عسكرية جديدة جعلت الفلسطينيين يشعرون وكأنهم يشاهدون أسس دولة مستقبلية تتشكل حولهم، بينما كانوا يفقدون تدريجيًا السيطرة على مستقبلهم في بلادهم.

لذلك، عندما يقول البعض إن مخاوف العرب قبل عام 1929 كانت مجرد أوهام أو نظريات مؤامرة، فإن ذلك يتجاهل ما حدث لاحقًا. ففي عام 1948، وخلال قيام دولة إسرائيل، تم تهجير مئات الآلاف من الفلسطينيين فيما يسميه الفلسطينيون النكبة. أُفرغت قرى كاملة، ومُنع اللاجئون من العودة، وتم إنشاء دولة ذات أغلبية يهودية في أرض كانت ذات أغلبية عربية من قبل. وعند النظر إلى الماضي، يشعر كثير من الفلسطينيين أن مخاوفهم في عشرينيات القرن الماضي لم تكن خيالية أبدًا، بل كانت إدراكًا مبكرًا للاتجاه الذي كانت تسير إليه الأحداث.

وفي الوقت نفسه، فإن العنف الذي حدث في الخليل نفسه كان أيضًا مدفوعًا بالشائعات والذعر. انتشرت قصص تزعم أن اليهود كانوا يخططون للاستيلاء على الأماكن المقدسة الإسلامية أو مهاجمة المسلمين. هذه الشائعات ساهمت في تصعيد التوتر وتحويله إلى عنف جماعي. كما أن كثيرًا من اليهود الذين قُتلوا في الخليل لم يكونوا قادة صهاينة أو مسؤولين بريطانيين، بل عائلات دينية عادية عاشت في المدينة منذ أجيال.

وهذا ما يجعل هذه المرحلة من التاريخ مأساوية ومعقدة في الوقت نفسه. فمخاوف الفلسطينيين من فقدان الأرض والاستبدال السياسي كانت نابعة من تطورات حقيقية كانوا يشاهدونها تحت الحكم البريطاني، لكن في النهاية دفع الأبرياء ثمن الخوف والغضب والفوضى التي سيطرت على تلك الفترة.

Something I genuinely don’t understand is why the left hasn’t seriously tried building intentional communities together.

Not hippie communes that collapse after a year, but actual organised villages or neighbourhoods built around mutual support, democracy, multiculturalism, and economic independence.

Like pooling money to buy land, building affordable housing together, farming our own food, raising animals for eggs and milk, and creating community-owned businesses so wealth stays inside the community instead of constantly flowing upward to landlords and corporations.

There are so many ways a community like this could make money too. Renewable energy projects, cafés, repair workshops, farming higher-value products, remote work hubs, eco-tourism, skilled trades, media projects, co-ops, or even collectively investing profits back into the village so it keeps growing stronger over time.

Especially now, with the rise of right-wing politics and cuts to public services, it feels like communities like this could genuinely protect people from a lot of what’s coming socially and economically. A place where people actually support each other and where left-wing values exist in practice instead of just online.

And if one community succeeds, why not help create more? Almost like creating a blueprint other communities could follow so they can get started too, become self-sustaining, and eventually help others do the same.

I know communes and co-ops have existed before, but I’m talking about something more modern, practical, and long-term.

So why hasn’t this become a much bigger movement already? What’s actually stopping people from doing it?

​

The first is about Usayd ibn Hudayr رضي الله عنه, who was known for his beautiful recitation of the Qur’an. One night he was reciting Surah al-Baqarah while his horse was tied nearby. The horse suddenly became disturbed, and when he looked up he saw something like a canopy containing lights, like lamps, rising into the sky. He stopped reciting and the vision disappeared. The next morning he told the Prophet ﷺ what happened, and the Prophet ﷺ said that they were angels who had come close to listen to his recitation, and that if he had continued reciting the people would have seen them clearly by morning.

The second narration is about Abbad ibn Bishr and Usayd ibn Hudayr رضي الله عنهما. They left the house of the Prophet ﷺ one very dark night, and suddenly there was a light at the end of the staff of one of them which illuminated the road ahead. Then when they separated, each of them had his own light guiding him until he reached his home.

Both narrations are in Sahih al-Bukhari, and the first is also in Sahih Muslim.

These narrations always remind me that dhikr, Qur’an, and sincere iman are not just ideas or emotions. There is a real spiritual reality behind them, and sometimes Allah allows signs of that reality to appear outwardly as well.

الأول عن Usayd ibn Hudayr رضي الله عنه، وكان معروفًا بجمال صوته في تلاوة القرآن. كان يقرأ سورة البقرة ليلًا وفرسه مربوطة بقربه، فبدأ الفرس يضطرب، فرفع رأسه فرأى مثل الظلة فيها أمثال المصابيح ترتفع إلى السماء. فلما توقف عن القراءة اختفى ذلك المشهد. وفي الصباح أخبر النبي ﷺ بما رأى، فقال له إنهم الملائكة نزلوا يستمعون لقراءته، ولو استمر في التلاوة لرآهم الناس عند الصباح.

أما الحديث الثاني فهو عن Abbad ibn Bishr وUsayd ibn Hudayr رضي الله عنهما، فقد خرجا من عند النبي ﷺ في ليلة شديدة الظلمة، فأضاء نور في طرف عصا أحدهما يضيء لهما الطريق، فلما افترقا صار مع كل واحد منهما نور يمشي معه حتى وصل إلى بيته.

الحديثان في Sahih al-Bukhari، والأول أيضًا في Sahih Muslim.

مثل هذه الروايات تذكّر الإنسان أن الذكر والقرآن والإيمان الصادق ليست مجرد معانٍ نظرية، بل لها أثر وروحانية حقيقية، وقد يُظهر الله أحيانًا شيئًا من تلك الأنوار والسكينة على عباده الصالحين.