Cursed Image Quotes

Those who pray for your downfall are concentrating negative thoughts towards you, without taking cognisance of the slippery ground in which they are standing, which could lead to their downfall.

In rode the Lord of the Nazgûl. A great black shape against the fires beyond he loomed up, grown to a vast menace of despair. In rode the Lord of the Nazgûl, under the archway that no enemy ever yet had passed, and all fled before his face. All save one. There waiting, silent and still in the space before the Gate, sat Gandalf upon Shadowfax: Shadowfax who alone among the free horses of the earth endured the terror, unmoving, steadfast as a graven image in Rath Dínen. "You cannot enter here," said Gandalf, and the huge shadow halted. "Go back to the abyss prepared for you! Go back! Fall into the nothingness that awaits you and your Master. Go!" The Black Rider flung back his hood, and behold! he had a kingly crown; and yet upon no head visible was it set. The red fires shone between it and the mantled shoulders vast and dark. From a mouth unseen there came a deadly laughter. "Old fool!" he said. "Old fool! This is my hour. Do you not know Death when you see it? Die now and curse in vain!" And with that he lifted high his sword and flames ran down the blade. Gandalf did not move. And in that very moment, away behind in some courtyard of the city, a cock crowed. Shrill and clear he crowed, recking nothing of war nor of wizardry, welcoming only the morning that in the sky far above the shadows of death was coming with the dawn. And as if in answer there came from far away another note. Horns, horns, horns, in dark Mindolluin's sides they dimly echoed. Great horns of the north wildly blowing. Rohan had come at last.

Let other complain that the age is wicked; my complaint is that it is paltry; for it lacks passion. Men's thoughts are thin and flimsy like lace, they are themselves pitiable like the lacemakers. The thoughts of their hearts are too paltry to be sinful. For a worm it might be regarded as a sin to harbor such thoughts, but not for a being made in the image of God. Their lusts are dull and sluggish, their passions sleepy...This is the reason my soul always turns back to the Old Testament and to Shakespeare. I feel that those who speak there are at least human beings: they hate, they love, they murder their enemies, and curse their descendants throughout all generations, they sin.

Since the peace treaties of 1919 and 1920, the refugees and the stateless have attached themselves like a curse to all the newly established states on earth which were created in the image of the nation-state.

Don't let the disappointments of today kill tomorrow's blessings, destroy the negative flashes of pessimism, and focus on the mirror of optimism.

Love Egoist Sumire: At first, I was simply fighting the image others forced on me. It's true that it's kind of fun to curse people behind their backs, but... I know it's not nice and it makes me feel depressed afterward.

Tell me what happens if I throw this with all my power. (Savitar) (Acheron frowned until he saw an image in his head. It was the stone traveling through the air…it sped until it hit a man in his shoulder, wounding him. No, not any man. A soldier. His arm now lame, the stone’s wound forced him to become a beggar…Eight score people would then die because the soldier could no longer protect them in battles that wouldn’t even be fought for years to come. But one of those people who died…) It goes on and on and on. One tiny decision: Do I throw the rock or do I drop it? And a thousand lives are changed by one innocuous decision. (Savitar) (He let the rock fall to the ground. Now it was harmless again and history wrote itself forward the way it was supposed to.) You and I are cursed to understand how the tiniest decision made by every being can go onward to affect the rest of the universe. And if I stop something as simple as a rock throw, it could cause catastrophic consequences.

If Jesus returned today we would have to crucify him quick in our own defense, to justify and preserve the civilization we have worked and suffered and died shrieking and cursing in rage and impotence and terror for two thousand years to create and perfect in mans own image; if Venus returned she would be a soiled man in a subway lavatory with a palm full of French post-cards--

There is some confusion as to what magic actually is. I think this can be cleared up if you just look at the very earliest descriptions of magic. Magic in its earliest form is often referred to as “the art”. I believe this is completely literal. I believe that magic is art and that art, whether it be writing, music, sculpture, or any other form is literally magic. Art is, like magic, the science of manipulating symbols, words, or images, to achieve changes in consciousness. The very language about magic seems to be talking as much about writing or art as it is about supernatural events. A grimmoir for example, the book of spells is simply a fancy way of saying grammar. Indeed, to cast a spell, is simply to spell, to manipulate words, to change people's consciousness. And I believe that this is why an artist or writer is the closest thing in the contemporary world that you are likely to see to a Shaman. I believe that all culture must have arisen from cult. Originally, all of the faucets of our culture, whether they be in the arts or sciences were the province of the Shaman. The fact that in present times, this magical power has degenerated to the level of cheap entertainment and manipulation, is, I think a tragedy. At the moment the people who are using Shamanism and magic to shape our culture are advertisers. Rather than try to wake people up, their Shamanism is used as an opiate to tranquilize people, to make people more manipulable. Their magic box of television, and by their magic words, their jingles can cause everyone in the country to be thinking the same words and have the same banal thoughts all at exactly the same moment. In all of magic there is an incredibly large linguistic component. The Bardic tradition of magic would place a bard as being much higher and more fearsome than a magician. A magician might curse you. That might make your hands lay funny or you might have a child born with a club foot. If a Bard were to place not a curse upon you, but a satire, then that could destroy you. If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family. It would destroy you in your own eyes. And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries. Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity. Writers and people who had command of words were respected and feared as people who manipulated magic. In latter times I think that artists and writers have allowed themselves to be sold down the river. They have accepted the prevailing belief that art and writing are merely forms of entertainment. They’re not seen as transformative forces that can change a human being; that can change a society. They are seen as simple entertainment; things with which we can fill 20 minutes, half an hour, while we’re waiting to die. It’s not the job of the artist to give the audience what the audience wants. If the audience knew what they needed, then they wouldn’t be the audience. They would be the artists. It is the job of artists to give the audience what they need.

This sunball-watching person doesn't fit with my mental image of the Shadow of Death.' 'Sorry to disappoint.' Hunt's turn to lift a brow. 'What do you think I do with my spare time?' 'I don't know. I assumed you cursed at the stars and brooded and plotted revenge on all your enemies.

Whether people see you as a shadow or as an invisible or stupid sort of thing, a time will come when that Image of yours will never be seen by commoners.

Today I awoke from a sound sleep with curses of joy on my lips, with gibberish on my tongue, repeating to myself like a litany – "Fay ce que vouldras!… fay ce que vouldras!"; Do anything, but let it produce joy. Do anything, but let it yield ecstasy. So much crowds into my head when I say this to myself: images, gay ones, terrible ones, maddening ones, the wolf and the goat, the spider, the crab, syphilis with her wings outstretched and the door of the womb always on the latch, always open, ready like the tomb. Lust, crime, holiness: the lives of my adored ones, the failures of my adored ones, the words they left behind them, the words they left unfinished; the good they dragged after them and the evil, the sorrow, the discord, the rancor, the strife they created. But above all, the ecstasy!

Wretched Girl, you must stay here with me! Here amidst these lonely Tombs, these images of Death, these rotting loathsome corrupted bodies! Here shall you stay, and witness my sufferings; witness, what it is to die in the horrors of despondency, and breathe the last groan in blasphemy and curses!

Now is the time for Jews, Christians and Muslims to say what they failed to say in the past: We are all children of Abraham. And whether we are Isaac or Ishmael, Jacob or Esau, Leah or Rachel, Joseph or his brothers, we are precious in the sight of God. We are blessed. And to be blessed, no one has to be cursed. God’s love does not work that way. Today God is calling us, Jew, Christian and Muslim, to let go of hate and the preaching of hate, and live at last as brothers and sisters, true to our faith and a blessing to others regardless of their faith, honouring God’s name by honouring his image, humankind.

Besides, often at difficult moments you'll catch yourself talking to the mountain, flattering it, cursing it, making promises or threats. And you will have the impression that the mountain answers you if you speak to it properly—by becoming gentler, more submissive. Don't think the less of yourself for that; don't be ashamed of behaving like those our specialists call primitives and animists. Just keep in mind, when you remember these moments later on, that your dialogue with nature was just the outward image of an inner dialogue with yourself.

Wanting to end my curse isn't the same as wanting to give in to an asshole. I don't care if god really did choose you. You're no worthier than any of the rest of us. No worthier than him. We're all god's monsters. All made in his goddamn image. If he wants his fucking world back . . . tell him to come down here and take it. If he's got the goddamn balls.

When I change I change fast. The moon drags the whatever-it-is up from the earth and it goes through me with crazy wriggling impatience. I picture it as an electrical discharge, entering at my soles and racing upwards in haywire detonations that shock the bones and explode the neurons. The magic's dark red, violent, compressed. I get random flashes of mundane memory-- pushing a shopping cart around Met Foods; opening my apartment window; standing on a subway platform; saying to someone, No, that's carbohydrates in the evenings-- intercut with images of the kills; a white male body on an oil-stained warehouse floor; a solitary trailer with a storm lamp burning; a female thigh releasing a dark arc of blood; my clawed hand scooping out a still-hot heart. This is the Curse's neatest trick: one type of memory doesn't destroy the other. It's still you. It's still all you. You wouldn't think you were built to bear such opposites, but you are. You'd think the system would crash, but it doesn't.

Here is a man who was resigned to his fate, who was walking to the scaffold and about to die like a coward, that's true, but at least he was about to die without resisting and without recriminations. Do you know what gave him that much strength? Do you know what consoled him? It was the fact that another man was to die like him, that another man was to die before him! Put two sheep in the slaughter-house or two oxen in the abattoir and let one of them realize that his companion will not die, and the sheep will bleat with joy, the ox low with pleasure. But man, man whom God made in His image, man to whom God gave this first, this sole, this supreme law, that he should love his neighbour, man to whom God gave a voice to express his thoughts - what is man's first cry when he learns that his neighbour is saved? A curse. All honour to man, the masterpiece of nature, the lord of creation!

Pain is a curse people can not bear but god who made the heavens and earth made it so so exept it. God made all living things he made us in his image Athiests were captured by the devil and were told lies so this is why we pray for them and hope they come to under stand we were not made by monkeys or a big bang.

You can restore all the bottled youth, beauty, and stamina to their rightful owners", the frog man explained. "It won't change how you look, but it will change how you look at yourself. From then on, every time you pass a mirror and see your reflection, you won't see a hideous monster; you'll see a woman who chose to help others instead of helping herself. And anyone who looks into a mirror and sees Who they are, over What they are--well, it's impossible to curse someone like that.

What seems to be singularly human is not consciousness or free will but inner conflict – the contending impulses that divide us from ourselves. No other animal seeks the satisfaction of its desires and at the same time curses them as evil; spends its life terrified of death while being ready to die in order to preserve an image of itself;

No use lamenting over it! I was now living in a blaze of unsatisfied desire, of suspenseful expectancy, that often made me wild and crazy. I often saw the image of my dream beloved before me with more than lifelike clarity, much more clearly than my own hand; I spoke to it, wept before it, cursed it. I called it mother and knelt before it in tears; I called it beloved and sensed its ripe, all-fulfilling kiss; I called it devil and whore, vampire and murderess. It lured me into the tenderest dreams of love and into acts of dissolute shamelessness; nothing was too good and precious for it, nothing too bad and vile.

You are created to be an image of your Creator, my dear. That is a great honor. To be designed as Thea Reed, and signed by the mark of the Artist himself. You are a work of genius. But until you know that, your name, your roots, your past, and your future will be what you chase after. Like a leaf that blows in the wind. I would bid you all the best in catching it, only, if you do, it won’t satisfy. You will still wonder who Thea Reed is, long after your primary questions have been answered.

If he doesn’t get here soon, I’m going to fall asleep, Susan grumbled. He loved hearing her voice in his head even when she was cranky. The thought made him smile. I’ve been keeping you up too late. Not really, she replied. I’ve always been a night owl. I just haven’t been sleeping late the way I usually do. And had had one scare after another whilst awake. Did I mention I’m still sore from digging your handsome ass up? He laughed. It was totally worth it, of course, she went on.But if we find out you’re single, I might hit you up for a nice long massage. He cursed when his body immediately responded to the image of her naked and laid out before him, waiting for him to run his hands all over her body. Now who’s flirting? Ooh, she purred. That’s so cool. Even in your thoughts, your voice deepens and gets all growly when you’re turned on. Before he could respond, she made a sound of impatience.Damn it. Now I’m turned on. He laughed, delighted that she inspired him to do so even in such grim circumstances.

It has taken me much of my life to begin to get to the second gaze. By nature I have a critical mind and a demanding heart, and I am so impatient. These are both my gifts and my curses, as you might expect. Yet I cannot have one without the other, it seems. I cannot risk losing touch with either my angels or my demons. They are both good teachers. I am convinced that guilt and shame are never from God. They are merely the defenses of the False Self as it is shocked at its own poverty — the defenses of a little man who wants to be a big man. God leads by compassion toward the soul, never by condemnation. If God would relate to us by severity and punitiveness, God would only be giving us permission to do the same (which is tragically, due to our mistaken images of God, exactly what has happened!). God offers us, instead, the grace to “weep” over our sins more than to ever perfectly overcome them, to humbly recognize our littleness. (St. Thérèse of Lisieux brought this Gospel message home in our time.) The spiritual journey is a kind of weeping and a kind of wandering that keeps us both askew and thus awake at the same time. Thérèse called it her “little way.” So now in my later life, contemplation and compassion are finally coming together. This is my second gaze. It is well worth waiting for, because only the second gaze sees fully and truthfully. It sees itself, the other, and even God with God’s own eyes, which are always eyes of compassion. It is from this place that true action must spring. Otherwise, most of our action is merely re-action, and does not bear fruit or “fruit that will last” (John 15:16). It is all about me at that point, so I must hold out for the second gaze when it becomes all about God, about the suffering of our world, and is filled with compassion for all of it. Some high-level mystics, notably the Jewesses, Simone Weil and Etty Hillesum, actually “felt sorry” for God. Most Catholic mystics just want to actively join God in suffering for the world (Colossians 1:24). The gaze of compassion, looking out at life from the place of Divine Intimacy, is really all I have, and all I have to give back to God and back to the world.

The face that Moses had begged to see – was forbidden to see – was slapped bloody (Exodus 33:19-20) The thorns that God had sent to curse the earth’s rebellion now twisted around his brow… “On your back with you!” One raises a mallet to sink the spike. But the soldier’s heart must continue pumping as he readies the prisoner’s wrist. Someone must sustain the soldier’s life minute by minute, for no man has this power on his own. Who supplies breath to his lungs? Who gives energy to his cells? Who holds his molecules together? Only by the Son do “all things hold together” (Colossians 1:17). The victim wills that the soldier live on – he grants the warrior’s continued existence. The man swings. As the man swings, the Son recalls how he and the Father first designed the medial nerve of the human forearm – the sensations it would be capable of. The design proves flawless – the nerves perform exquisitely. “Up you go!” They lift the cross. God is on display in his underwear and can scarcely breathe. But these pains are a mere warm-up to his other and growing dread. He begins to feel a foreign sensation. Somewhere during this day an unearthly foul odor began to waft, not around his nose, but his heart. He feels dirty. Human wickedness starts to crawl upon his spotless being – the living excrement from our souls. The apple of his Father’s eye turns brown with rot. His Father! He must face his Father like this! From heaven the Father now rouses himself like a lion disturbed, shakes His mane, and roars against the shriveling remnant of a man hanging on a cross.Never has the Son seen the Father look at him so, never felt even the least of his hot breath. But the roar shakes the unseen world and darkens the visible sky. The Son does not recognize these eyes. “Son of Man! Why have you behaved so? You have cheated, lusted, stolen, gossiped – murdered, envied, hated, lied. You have cursed, robbed, over-spent, overeaten – fornicated, disobeyed, embezzled, and blasphemed. Oh the duties you have shirked, the children you have abandoned! Who has ever so ignored the poor, so played the coward, so belittled my name? Have you ever held a razor tongue? What a self-righteous, pitiful drunk – you, who moles young boys, peddle killer drugs, travel in cliques, and mock your parents. Who gave you the boldness to rig elections, foment revolutions, torture animals, and worship demons? Does the list never end! Splitting families, raping virgins, acting smugly, playing the pimp – buying politicians, practicing exhortation, filming pornography, accepting bribes. You have burned down buildings, perfected terrorist tactics, founded false religions, traded in slaves – relishing each morsel and bragging about it all. I hate, loathe these things in you! Disgust for everything about you consumes me! Can you not feel my wrath? Of course the Son is innocent He is blamelessness itself. The Father knows this. But the divine pair have an agreement, and the unthinkable must now take place. Jesus will be treated as if personally responsible for every sin ever committed. The Father watches as his heart’s treasure, the mirror image of himself, sinks drowning into raw, liquid sin. Jehovah’s stored rage against humankind from every century explodes in a single direction. “Father! Father! Why have you forsaken me?!” But heaven stops its ears. The Son stares up at the One who cannot, who will not, reach down or reply. The Trinity had planned it. The Son had endured it. The Spirit enabled Him. The Father rejected the Son whom He loved. Jesus, the God-man from Nazareth, perished. The Father accepted His sacrifice for sin and was satisfied. The Rescue was accomplished.

She continued to glow at the edge of his vision. When camp broke at dawn, he’d catch sight of her bright hair, notice her talking effortlessly with the Herrani, or trying to learn Dacran from the easterners. He watched the soldiers’ wariness dissolve. They began to smile at her arrival, to like her despite themselves and her appearance: the very image of a Valorian warrior girl. She kept close company with Roshar. Arin saw from afar the way the prince teased her. Heard her laugh. It squeezed a fist inside him. At dusk, the pair of them played cards. Roshar bled the air with a string of eastern curses when he lost.

man whom God made in His image, man to whom God gave this first, this sole, this supreme law, that he should love his neighbour, man to whom God gave a voice to express his thoughts – what is man’s first cry when he learns that his neighbour is saved? A curse. All honour to man, the masterpiece of nature, the lord of creation!

Furthermore, I refuse to be affected by these cheap theatrics!" She gestured to the boiling sky. "Gor!" Shelton covered his eyes with one hand. Dougal instantly went from mad to furious, and the clouds rumbled to life. Yet in that instant, he realized that this tiny little bit of a woman had just reduced centuries of a dramatic and secretive curse to "cheap theatrics." He didn't know whether to rage or laugh, but somehow, looking up into her amazing blue eyes, laughter was beginning to win. "Furthermore," she continued in high dudgeon, "I won't be cowed by a few damned drops of rain!" Shelton groaned loudly. "Law,here it comes now." But it didn't. Instead, a chuckle rippled through Dougal. Sophia appeared outraged. "Are you laughing at me?" "No,sweetheart. I'm laughing at us. We cannot even ride from the field to the house without racing. We're doomed to challenge each other forever,and if we don't have a care, my temper will try the two of us like sausages over a spit." Her lips quivered in response. "I don't particularly care for that image." "I haven't time for elegance, my love. It is getting ready to rain, so sausages are all you'll get.

Hateful day when I received life!’ I exclaimed in agony. ‘Cursed creator! Why did you form a monster so hideous that even you turned from me in disgust? God in pity made man beautiful and alluring, after his own image; but my form is a filthy type of your’s, more horrid from its very resemblance. Satan had his companions, fellow-devils, to admire and encourage him; but I am solitary and detested.

That is the curse of the human race. Sociability. What Christ should have said was ‘Yea, verily, whenever two or three of you are gathered together, some other guy is going to get the living shit knocked out of him.’ Shall I tell you what sociology teaches us about the human race? I’ll give it to you in a nutshell. Show me a man or woman alone and I’ll show you a saint. Give me two and they’ll fall in love. Give me three and they’ll invent the charming thing we call ‘society.’ Give me four and they’ll build a pyramid. Give me five and they’ll make one an outcast. Give me six and they’ll reinvent prejudice. Give me seven and in seven years they’ll reinvent warfare. Man may have been made in the image of God, but human society was made in the image of His opposite number, and is always trying to get back home.

sickened as I read. ‘Hateful day when I received life!’ I exclaimed in agony. ‘Cursed creator! Why did you form a monster so hideous that even you turned from me in disgust? God in pity made man beautiful and alluring, after his own image; but my form is a filthy type of yours, more horrid from its very resemblance. Satan had his companions, fellow-devils, to admire and encourage him; but I am solitary and detested.’ “These

Nobody warned me about this part. When I envisioned my trip, I imagined exciting adventures, exotic locales, a jet-set lifestyle. I never thought grief and doubt would climb into my backpack and come with me. I pictured standing at the top of the Sun Gate, looking down at Machu Picchu, without ever thinking about the steps it would take to get there. This is the curse of wanderlust, when the postcard image becomes a brutal reality.

The fact that the strong races of northern Europe did not repudiate this Christian god does little credit to their gift for religion--and not much more to their taste. They ought to have been able to make an end of such a moribund and worn-out product of the décadence. A curse lies upon them because they were not equal to it; they made illness, decrepitude and contradiction a part of their instincts--and since then they have not managed to create any more gods. Two thousand years have come and gone--and not a single new god! Instead, there still exists, and as if by some intrinsic right,--as if he were the ultimatum and maximum of the power to create gods, of the creator spiritus in mankind--this pitiful god of Christian monotono-theism! This hybrid image of decay, conjured up out of emptiness, contradiction and vain imagining, in which all the instincts of décadence, all the cowardices and wearinesses of the soul find their sanction!

During slavery they made us hate ourselves for being black as if it was a “Curse” because of the “Curse of Canaan” story.  So as we got older it was the norm to love our slavemasters children.  We watched our children get sold into slavery and we watched them starve.  We nursed their babies while our babies died.  We took care of the master’s house chores and the master’s family while our family was in turmoil.  We watched their children go off to school while our children died in the streets.  We learned to love the image of a “White Saviour” because we were taught that black skin was “ugly” and a “curse”.   We went from watching cartoons with white princesses and princes to watching T.V. sitcoms where whites dominated the cast.  As a result we wanted our hair to look “straight” like the Princesses we saw on T.V. or the girl that was liked by all the boys.  This mental brainwashing was “key” in the process of erasing our “true identity”.

Never shall I forget that night, the first night in camp, which has turned my life into one long night, seven times cursed and seven times sealed. Never shall I forget that smoke. Never shall I forget the little faces of the children, whose bodies I saw turned into wreaths of smoke beneath a silent blue sky." he is traumatized in how the Nazi has been treating him, as well as the images he has seen. He seen people turn on fire because the Nazi's started to kill them and torment in a way no human should

Despite a seemingly pervasive belief that only people of colour ‘play the race card’, it does not take anything as dramatic as a slave revolution or Japanese imperialism to evoke white racial anxieties, something as trivial as the casting of non-white people in films or plays in which a character was ‘supposed’ to be white will do the trick. For example, the casting of Olivier award-winning actress Noma Dumezweni to play the role of Hermione in the debut West End production of Harry Potter and the Cursed Child got bigots so riled up that J. K. Rowling felt the need to respond and give her blessing for a black actress to play the role. A similar but much larger controversy occurred when the character Rue in the film The Hunger Games was played by a black girl, Amandla Stenberg. Even though Rue is described as having brown skin in the original novel, ‘fans’ of the book were shocked and dismayed that the movie version cast a brown girl to play the role, and a Twitter storm of abuse about the ethnic casting of the role ensued. You have to read the responses to truly appreciate how angry and abusive they are.- As blogger Dodai Stewart pointed out at the time: All these . . . people . . . read The Hunger Games. Clearly, they all fell in love with and cared about Rue. Though what they really fell in love with was an image of Rue that they’d created in their minds. A girl that they knew they could love and adore and mourn at the thought of knowing that she’s been brutally killed. And then the casting is revealed (or they go see the movie) and they’re shocked to see that Rue is black. Now . . . this is so much more than, 'Oh, she’s bigger than I thought.’ The reactions are all based on feelings of disgust. These people are MAD that the girl that they cried over while reading the book was ‘some black girl’ all along. So now they’re angry. Wasted tears, wasted emotions. It’s sad to think that had they known that she was black all along, there would have been [no] sorrow or sadness over her death.

I thought of Atargatis, the First, frightening and beautiful. The mermaid goddess who lived on in the soul of every woman who'd ever fallen in love with the ocean. I thought of Sebastian, my little mermaid queen, how happy he was the day of the parade, just getting the chance to express himself, to be himself. I thought of Vanessa, the story about how she and her girlfriends became feminist killjoys to get a women's literature core in their school, the way she'd accepted me this summer without question, gently pushed me out of my self-imposed shell. Of her mother, Mrs. James, how she'd grabbed that bullhorn at the parade and paved the way for Sebastian's joy. I thought of Lemon, so wise, so comfortable in her own skin, full of enough love to raise a daughter as a single mom and still have room for me, for her friends, for everyone whose lives she touched with her art. I thought of Kirby, her fierce loyalty, her patience and grace, her energy, what a good friend and sister she'd become, even when I'd tried to shut her out. I thought of all the new things I wanted to share with her now, all the things I hoped she'd share with me. I thought of my mother, a woman I'd never known, but one whose ultimate sacrifice gave me life. I thought of Granna, stepping in to raise her six granddaughters when my mom died, never once making us feel like a burden or a curse. She'd managed the cocoa estate with her son, personally saw to the comforts of every resort guest, and still had time to tell us bedtime stories, always reminding us how much she treasured us. I thought of my sisters. Juliette, Martine, and Hazel, their adventures to faraway lands, new experiences. Gabrielle with her island-hopping, her ultimate choice to follow her heart home. And Natalie, my twin. My mirror image, my dream sharer. I knew I hadn't been fair to her this summer—she'd saved my life, done the best she could. And I wanted to thank her for that, because as long as it had taken me to realize it, I was thankful. Thankful for her. Thankful to be alive. To breathe.

I’ve heard that when you’re in a life-or-death situation, like a car accident or a gunfight, all your senses shoot up to almost superhuman level, everything slows down, and you’re hyper-aware of what’s happening around you. As the shuttle careens toward the earth, the exact opposite is true for me. Everything silences, even the screams and shouts from the people on the other side of the metal door, the crashes that I pray aren’t bodies, the hissing of rockets, Elder’s cursing, my pounding heartbeat. I feel nothing—not the seat belt biting into my flesh, not my clenching jaw, nothing. My whole body is numb. Scent and taste disappear. The only thing about my body that works is my eyes,and they are filled with the image before them. The ground seems to leap up at us as we hurtle toward it. Through the blurry image of the world below us, I see the outline of land—a continent. And at once, my heart lurches with the desire to know this world, to make it our home. My eyes drink up the image of the planet—and my stomach sinks with the knowledge that this is a coastline I’ve never seen before. I could spin a globe of Earth around and still be able to recognize the way Spain and Portugal reach into the Atlantic, the curve of the Gulf of Mexico, the pointy end of India. But this continent—it dips and curves in ways I don’t recognize, swirls into an unknown sea, creating peninsulas in shapes I do not know, scattering out islands in a pattern I cannot connect. And it’s not until I see this that I realize: this world may one day become our home,but it will never be the home I left behind.

If we find out you’re single, I might hit you up for a nice long massage. He cursed when his body immediately responded to the image of her naked and laid out before him, waiting for him to run his hands all over her body. Now who’s flirting? Ooh, she purred. That’s so cool. Even in your thoughts, your voice deepens and gets all growly when you’re turned on. Before he could respond, she made a sound of impatience. Damn it. Now I’m turned on. He laughed, delighted that she inspired him to do so even in such grim circumstances.

Sophocles once warned, “Nothing vast enters the life of mortals without a curse.”3 The invention of writing was vast; this book will investigate the curse. There exists ample evidence that any society acquiring the written word experiences explosive changes. For the most part, these changes can be characterized as progress. But one pernicious effect of literacy has gone largely unnoticed: writing subliminally fosters a patriarchal outlook. Writing of any kind, but especially its alphabetic form, diminishes feminine values and with them, women’s power

Look, look,’ the count continued, grasping each of the two young men by the hand. ‘Look, because I swear to you, this is worthy of your curiosity. Here is a man who was resigned to his fate, who was walking to the scaffold and about to die like a coward, that’s true, but at least he was about to die without resisting and without recriminations. Do you know what gave him that much strength? Do you know what consoled him? Do you know what resigned him to his fate? It was the fact that another man would share his anguish, that another man was to die like him, that another man was to die before him! Put two sheep in the slaughter-house or two oxen in the abattoir and let one of them realize that his companion will not die, and the sheep will bleat with joy, the ox low with pleasure. But man, man whom God made in His image, man to whom God gave this first, this sole, this supreme law, that he should love his neighbour, man to whom God gave a voice to express his thoughts – what is man’s first cry when he learns that his neighbour is saved? A curse. All honour to man, the masterpiece of nature, the lord of creation!’ He

A slave in serving dress presented Kestrel with wine, then led the way to an open solarium with a low fountain and hothouse flowers. Musicians played discreetly behind an ebony screen as guests greeted each other, some chatting where they stood, others retreating for quiet conversations on the stone benches lining the fountain. Kestrel turned to face Arin. His eyes were dazed with anger, his hands clenched. “Arin,” she began, concerned, but his gaze flicked away and settled on some point across the room. “Your friends are here,” he said. She followed his line of sight to see Jess and Ronan laughing at something Benix had said. “Dismiss me,” Arin said. “What?” she said, though in fact he was the only escort in the room. The slaves who threaded through the crowd were servers, and Irex’s. “Join your friends. I don’t want to stay here anymore. Send me to the kitchens.” She took a breath, then nodded. He spun on his heel and was gone. She felt instantly alone. She hadn’t expected this. But when she asked herself what she had expected, she had a foolish image of her and Arin sitting on a bench together. Kestrel looked up at the glass roof, a pyramid of purple sky. She saw the sharp cut of the moon, and remembered Enai saying that it was best to recognize the things one cannot change. She crossed the room to greet her friends.

Rhesus. Who next to him hath honour in their host? Hector. Next, to my seeming, Ajax hath the most, Or Diomede.—But Odysseus is a tough And subtle fox, and brave; aye, brave enough. No man of them hath harmed us more than he. He climbed here to Athena's sanctuary One night, and stole her image clean away To the Argive ships. Yes, and another day, Guised as a wandering priest, in rags, he came And walked straight through the Gates, made loud acclaim Of curses on the Greek, spied out alone All that he sought in Ilion, and was gone— Gone, and the watch and helpers of the Gate Dead! And in every ambush they have set By the old Altar, close to Troy, we know He sits—a murderous reptile of a foe!

She covered her mouth while her promised one slipped back into the rock he now considered his eternal tomb. Pallador took possession of the scarlet gem and returned it to its dark hiding place. Eena couldn’t move. She stood frozen, facing the wall of mirrors, staring at a pathetic image that mourned in endless repeated reflections. This would be her agonizing eternity if she agreed to stay in Tribanees. This would be her hell—seeing her beloved day after day after day, unable to feel his touch or know his physical affections. This was no blessing in tragedy. Cursed be the immortal that believed time was more precious than love. Her answer to Pallador’s offer was an irrefutable and definitive no.

He gives us daily bread, and often more than just that, though we are given to the habit of complaining for what we lack rather than contentment with what we possess. He gives us the joy of family and friends, though we are more prone to rage against him for the hard relationships than to thank him for the sweet ones. He grants us, on the whole, more days of joy than of sorrow, though our darkened hearts are more apt to curse him for the hard times than to bless him for the happy ones. Though he had every right to bar his goodness behind the flaming sword of the cherubim at Eden’s eastern exit, instead he allowed his goodness to follow Adam and Eve all the days of their life, even after their expulsion. And so he does for every son of Adam and daughter of Eve to this day.

The person who is a lost sinner has a problem with sin. That is, he is under God’s wrath and curse, at alienation with God, an enemy of truth and righteousness. His relationship with God is warfare! And until one bows down to God in humble confession and commits himself in faith to Jesus Christ, he will never be reconciled to God. That’s the essence of sin: rebellion against the living God. The saved sinner, on the other hand, struggles with sins (plural). He now walks with Christ, but by the same faith seeks grace to overcome remaining habits and failures as the Spirit works to conform him to the image of Christ. What does this mean in practice? I do not spend time talking with a non-Christian about his sins. That’s not his problem. His problem is his sin: his broken relationship with God.

Well, she would marry a man who didn't need or want her fortune. Mr. Pinter didn't fall into that category. And given how blank his expression became as his gaze met hers, she'd been right to be skeptical. he would never be interested in her in that way. He confirmed it by saying, with his usual formality, "I doubt any man would consider your ladyship unacceptable as a wife." Oh, when he turned all hoity-toity, she could just murder him. "Then we agree that the gentlemen in question would find me satisfactory," she said, matching his cold tone. "So I don't see why you assume they'd be unfaithful." "Some men are unfaithful no matter how beautiful their wives are," Mr. Pinter growled. He thought her beautiful? There she went again, reading too much into his words. He was only making a point. "But you have no reason to believe that these gentleman would be. Unless there's some dark secret you already know about them that I do not?" Glancing away, he muttered a curse under his breath. "No." "Then here's your chance to find out the truth about their characters. Because I prefer facts to opinions. And I was under the impression that you do, too." Take that, Mr. Pinter! Hoist by your own petard. The man always insisted on sticking to the facts. And he was well aware that she'd caught him out, for he scowled, then crossed his arms over his chest. His rather impressive chest, from what she could tell beneath his black coat and plain buff waistcoat. "I can't believe I'm the only person who would object to these gentlemen," he said. "What about your grandmother? Have you consulted her?" She lifted her eyes heavenward. He was being surprisingly resistant to her plans. "I don't need to. Every time one of them asks to dance with me, she beams. She's forever urging me to smile at them or attempt flirtation. And if they so much as press my hand or take my for a stroll, she quizzes me with great glee on what was said and done." "She's been letting you go out on private strolls with these scoundrels?" Mr. Pinter said in sheer outrage. "They aren't scoundrels." "I swear to God, you're a lamb among the wolves," he muttered. That image of her, so unlike how she saw herself, made her laugh. "I've spent half my life in the company of my brothers. Every time Gabe went to shoot, I went with him. At every house party that involved his friends, I was urged to show off my abilities with a rifle. I think I know how to handle a man, Mr. Pinter." His glittering gaze bored into her. "There's a vast difference between gamboling about in your brother's company with a group of his friends and letting a rakehell like Devonmont or a devilish foreigner like Basto stroll alone with you down some dark garden path." A blush heated her cheeks. "I didn't mean strolls of that sort, sir. I meant daytime walks about our gardens and such, with servants in plain view. All perfectly innocent." He snorted. "I doubt it will stay that way." "Oh, for heaven's sake, why are you being so stubborn? You know I must marry. Why do you even care whom I choose?" "I don't care," he protested. "I'm merely thinking of how much of my time will be wasted investigating suitors I already know are unacceptable." She let out an exasperated breath. Of course. With him, it was always about money. Heaven forbid he should waste his time helping her.

That is the curse of the human race. Sociability. What Christ should have said was “Yea, verily, whenever two or three of you are gathered together, some other guy is going to get the living shit knocked out of him.” Shall I tell you what sociology teaches us about the human race? I’ll give it to you in a nutshell. Show me a man or woman alone and I’ll show you a saint. Give me two and they’ll fall in love. Give me three and they’ll invent the charming thing we call “society.” Give me four and they’ll build a pyramid. Give me five and they’ll make one an outcast. Give me six and they’ll reinvent prejudice. Give me seven and in seven years they’ll reinvent warfare. Man may have been made in the image of God, but human society was made in the image of His opposite number, and is always trying to get back home. Was that true? If it was, then God help them.

Leo! Scusi, Nonna." But he still managed to get a good, quiet curse or two out as he backed his way gingerly through the swinging door. "Here.I got it." Tina took the beer and glass from me. "Ya know them?" I nodded. "She looks like butter wouldn't melt.But her kid..." She pursed brilliantly pink lips. "All that and a bag of baked tofu chips?" I had to smile a little at the image. "No.He's not...He doesn't act like..." I wasn't entirely sure why I was defending him.He hadn't exactly been the Prince Charming of Dinner Orders. Come to think of it, I couldn't completely vouch for Alex Bainbridge being Prince Charming of Anything. Except my own little Villink fantasy. "Maybe." "Cute,though." "Yeah." "Yeah?" I have no idea what is was Tina saw in my face. Something. "Aw, sweetie." She sighed. "Want me to shake up Daddy's beer a little?" "No," I answered. "but thanks for the offer.

In the land of Uz, there lived a man, righteous and God-fearing, and he had great wealth, so many camels, so many sheep and asses, and his children feasted, and he loved them very much and prayed for them. 'It may be that my sons have sinned in their feasting.' Now the devil came before the Lord together with the sons of God, and said to the Lord that he had gone up and down the earth and under the earth. 'And hast thou considered my servant Job?' God asked of him. And God boasted to the devil, pointing to his great and holy servant. And the devil laughed at God's words. 'Give him over to me and Thou wilt see that Thy servant will murmur against Thee and curse Thy name.' And God gave up the just man He loved so, to the devil. And the devil smote his children and his cattle and scattered his wealth, all of a sudden like a thunderbolt from heaven. And Job rent his mantel and fell down upon the ground and cried aloud, 'Naked came I out of my mother's womb, and naked shall I return into the earth; the Lord gave and the Lord has taken away. Blessed be the name of the Lord for ever and ever.' Fathers and teachers, forgive my tears now, for all my childhood rises up again before me, and I breathe now as I breathed then, with the breast of a little child of eight, and I feel as I did then, awe and wonder and gladness. The camels at that time caught my imagination, and Satan, who talked like that with God, and God who gave His servant up to destruction, and His servant crying out: 'Blessed be Thy name although Thou dost punish me,' and then the soft and sweet singing in the church: 'Let my prayer rise up before Thee,' and again incense from the priest's censer and the kneeling and the prayer. Ever since then - only yesterday I took it up - I've never been able to read that sacred tale without tears. And how much that is great, mysterious and unfathomable there is in it! Afterwards I heard the words of mockery and blame, proud words, 'How could God give up the most loved of His saints for the diversion of the devil, take from him his children, smite him with sore boils so that he cleansed the corruption from his sores with a pot-sherd - and for no object except to board to the devil! 'See what My saint can suffer for My Sake.' ' But the greatness of it lies just in the fact that it is a mystery - that the passing earthly show and the eternal verity are brought together in it. In the face of the earthly truth, the eternal truth is accomplished. The Creator, just as on the first days of creation He ended each day with praise: 'That is good that I have created,' looks upon Job and again praises His creation. And Job, praising the Lord, serves not only Him but all His creation for generations and generations, and for ever and ever, since for that he was ordained. Good heavens, what a book it is, and what lessons there are in it! What a book the Bible is, what a miracle, what strength is given with it to man! It is like a mold cast of the world and man and human nature, everything is there, and a law for everything for all the ages. And what mysteries are solved and revealed! God raises Job again, gives him wealth again. Many years pass by, and he has other children and loves them. But how could he love those new ones when those first children are no more, when he has lost them? Remembering them, how could he be fully happy with those new ones, however dear the new ones might be? But he could, he could. It's the great mystery of human life that old grief passes gradually into quiet, tender joy. The mild serenity of age takes the place of the riotous blood of youth. I bless the rising such each day, and, as before, my heart sings to meet it, but now I love even more its setting, its long slanting rays and the soft, tender, gentle memories that come with them, the dear images from the whole of my long, happy life - and over all the Divine Truth, softening, reconciling, forgiving!

I wanted to complain that, no, I wasn’t even close to prepared. I looked at Pandora’s jar and for the first time, I had an urge to open it. Hope seemed pretty useless to me right now. So many of my friends were dead. Rachel was cutting me off. Annabeth was angry with me. My parents were asleep down in the streets somewhere while a monster army surrounded the building. Olympus was on the verge of falling, and I’d seen so many cruel things the gods had done: Zeus destroying Maria di Angelo, Hades cursing the last Oracle, Hermes turning his back on Luke even when he knew his son would become evil. Surrender, Prometheus’s voice whispered in my ear. Otherwise your home will be destroyed. Your precious camp will burn. Then I looked at Hestia. Her red eyes glowed warmly. I remembered the images I’d seen in her hearth – friends and family, everyone I cared about. I remembered something Chris Rodriguez had said: There’s no point in defending camp if you guys die. All our friends are here. And Nico, standing up to his father Hades: If Olympus falls, he said, your own palace’s safety doesn’t matter.

He reached his own first memory and kept going—back to the self before him, and then the one before that. He traveled each life from death to birth, watching himself worship gods and idols of every stripe. In each life his terror of judgment was all-consuming, and his belief absolute. For how could it be otherwise when each faith gave him such powers, allowing him to conjure illusions, scry futures, hurl curses? His own singed and stolen book, the source of all his wonders and horrors: never once had he doubted that it was the knowledge of the Almighty, the One before whom all others were mere graven images. Did its efficacy not prove that the Almighty was the supreme truth, the only truth? But now he saw that truths were as innumerable as falsehoods—that for sheer teeming chaos, the world of man could only be matched by the world of the divine. And as he traveled backward the Almighty shrank smaller and smaller, until He was merely another desert deity, and His commandments seemed no more than the fearful demands of a jealous lover. And yet Schaalman had spent his entire life in terror of Him, dreading His judgment in the World to Come—a world that he would never see!

The damned alarm went off in the middle of the hottest fuck Nick had ever had. He came up out of the dream roaring like an angry bear and practically slapped the clock off the nightstand in his efforts to shut it off. There was no going back to sleep, not with his heart hammering and his dick stretching out between his legs like it owned the place. Cursing between his teeth, he stumbled to the bathroom with only one eye half open. Not bothering with the stop at the commode for the piss he knew he couldn’t manage as hard as he was, he shoved his way into the shower and cranked the hot water. No cold showers this morning. He had every intention of giving this dream a good send-off. For a minute he leant against the wall, letting the jets from the shower massage work their magic. Then, when he was nice and wet, he soaped up, still not bothering to open his eyes, still doing his best to capture the vivid images from his dream. Once his chest and armpits, lower back and arse were well lathered, he went to work where he needed it most. And when his pubes felt like they were mounded in thick whipped cream, he closed his fist around his sudsy hard-on and began to stroke, letting the dream flood full-on back into his head.

Ultimately the reason for both the work of evangelism and the work of justice is not simply the relief of suffering, whether present or eternal. It is the restoration of God’s true image in the world, made known in the one true Image and Icon, Jesus Christ, and refracted and reflected in fruitful, multiplying image bearers set free by his death and resurrection to reclaim their true calling. Our mission is not primarily driven by a calculation of which suffering, present or eternal, we need to relieve most urgently; it is the fruit of glorious promises that call us into a new kingdom where the world is full of truth-bearing images. No image bearer can fully return to their true calling without finding themselves rescued and redeemed by the true Image Bearer, so no serious Christian witness in the world can fail to call people to put their trust in Jesus and the true God he makes known. And no image bearer can bear full witness to the glory of the Creator without the conditions for flourishing that are summed up in the rich biblical conception of justice. “He comes to make his blessings flow / far as the curse is found.” Because idolatry and injustice are the twin fruits of the curse, the work of evangelism and the work of justice are one.

Before the shrinking of the Feminine was the Goddess—and all that is split in our own lives was in harmony in Hers. She was profoundly in Her body. Her body itself was sacred. In the Old Religion, body and spirit were one. She was seen as substantial, as essentially embodied. Her thighs, Her Belly, Her breasts were generous, Her physical strength apparent. We miss the beauty of such an image, we who have been taught to measure ourselves endlessly. Too fat, too thin, too flat, too wrinkled. Our bodies are never good, and in themselves. We must deny our naturalness to see beauty. What we learn to reject was once holy. What we learn to hide behind closed doors was once celebrated in the open. Blood was sacred to the Goddess—menstrual blood. Some of Her images were painted red between the legs. What some of us and many of our mothers learned to see as 'the curse' was once seen as the Blessing, women's particular creative magic. The blood that flows of itself and not from a wounding was thought to be the very source of life. One early creation tale stated than when the Mother created man and woman, She made them from a mixture of Her menstrual blood and clay. Moreover, every woman carried some of the Goddess's sacred substance and participated in Her ability to create life.

This, however, is the story of science. A man discovers something. He doesn't know what it is or what it's for or what it might solve, but he knows has unearthed another piece of a puzzle whose entire shape and picture and form he can only guess. He spends the rest of his life trying to find that next piece, but because he doesn't know what he's looking for, it is very hard work and he is unlikely to find a solution. Then comes a man from the next generation. He sees the piece of the puzzle that has been found and he finds the next. So now there are two pieces. And then there are three, and four, and five. But at no point, no matter how many pieces there are, is any one man ever able to say he knows what the puzzle's ultimate shape will reveal. When he thinks he is working toward a picture of a horse, he will suddenly find a fish's fin and realize he's been wrong all along. Then he thinks he's trying to build an image of a fish, but the next piece that slots into place will be a bird's wing lifted in flight. To be a scientist is to learn to live all one's life with questions that will never be answered, with the knowledge that one was too early or too late, with the anguish of not having been able to guess the solution that, once presented, seems so obvious that one can only curse oneself for not seeing what one ought to have, if only one had looked in a slightly different direction.

The story of the Lady of Shalott created an extraordinarily resonant echo in the Victorian and Edwardian imagination; Pre-Raphaelite artists, looking for images that expressed what they saw as a truly medieval perspective, returned to it time and time again. Tennyson provided them with the narrative, a story in which the lady is cursed only to see the world through a mirror. When she spies Lancelot she is smitten and looks directly at him: the mirror shatters and she is doomed. She sets out on a pathetic boat trip to Camelot, but by the time she arrives the curse has had its effect and she is dead. It is an image of womanhood as essentially confined and restricted; full participation in the world is forbidden and fatal. This is sentimentally regretted, but tragically unalterable. Tennyson was retelling a genuine medieval tale, but he transformed it utterly. In the original story the lady was not weak and helpless at all, and she was not under any curse. Nor was she passive and pathetic. She was a wilful, stubborn woman who boldly declared her passionate love for Lancelot. Her tragedy was that it was not returned. The story was retold in Malory’s Morte d’Arthur in the fifteenth century, and there too the Lady of Shalott was portrayed as a real, flesh and blood woman whose declaration of love was unashamed (‘Why should I leave such thoughts? Am I not an earthly woman?’) and who wrote to Lancelot as an equal. In fact, pretty well every time we find an apparently helpless woman in medieval literature she turns out to be not quite what we were looking for.

I saw you through your dreams- and I hoarded the images, sorting through them over and over again, trying to place where you you were, who you were. But you had such horrible nightmares, and the creatures belonged to all courts. I'd wake up with your scent in my nose, and it would haunt me all day, every step. But then one night, you dreamed of standing amongst green hills, seeing unlit bonfires for Calanmai.' There was such silence in my head. 'I knew there was only one celebration that large; I knew those hills- and I knew you'd probably be there. So I told Amarantha...' Rhys swallowed. 'I told her that I wanted to go to the Spring Court for the celebration, to spy on Tamlin and see if anyone showed up wishing to conspire with him. We were so close to the deadline for the curse that she was paranoid- restless. She told me to bring back traitors. I promised her I would.' His eyes lifted to mine again. 'I got there, and I could smell you. So I tracked that scent, and... And there you were. Human- utterly human, and being dragged away by those piece-of-shit picts, who wanted to...' He shook his head. 'I debated slaughtering them then and there, but then they shoved you, and I just... moved. I started speaking without knowing what I was saying, only that you were there, and I was touching you, and...' He loosed a shuddering breath. There you are. I've been looking for you. His first words to me- not a lie at all, not a threat to keep those faeries away. Thank you for finding her for me. I had the vague feeling of the world slipping out from under my feet like sand washing away from the shore. 'You looked at me,' Rhys said, 'and I knew you had no idea who I was. That I might have seen your dreams, but you hadn't seen mine. And you were just... human. You were so young, and breakable, and had no interest in me whatsoever, and I knew that if I stayed too long, someone would see and report back, and she'd find you. So I started walking away, thinking you'd be glad to get rid of me. But then you called after me, like you couldn't let go of me just yet, whether you knew it or not. And I knew... I knew we were on dangerous ground, somehow. I knew that I could never speak to you, or see you, or think of you again. 'I didn't want to know why you were in Prythian; I didn't even want to know your name. Because seeing you in my dreams had been one thing, but in person... Right then, deep down, I think I knew what you were. And I didn't let myself admit it, because it there was the slightest chance that you were my mate... They would have done such unspeakable things to you, Feyre. 'So I let you walk away. I told myself after you were gone that maybe... maybe the Cauldron had been kind, and not cruel, for letting me see you. Just once. A gift for what I was enduring. And when you were gone, I found those three picts. I broke into their minds, reshaping their lives, their histories, and dragged them before Amarantha. I made them confess to conspiring to find other rebels that night. I made them lie and claim that they hated her. I watched her carve them up while they were still alive, protesting their innocence. I enjoyed it- because I knew what they had wanted to do to you. And knew that it would have paled in comparison to what Amarantha would have done if she'd found you.' I wrapped a hand around my throat. I had my reasons to be out there, he'd once said to me Under the Mountain. Do not think, Feyre, that it did not cost me.

Now I myself, I cheerfully admit, feel that enormity in Kensington Gardens as something quite natural. I feel it so because I have been brought up, so to speak, under its shadow; and stared at the graven images of Raphael and Shakespeare almost before I knew their names; and long before I saw anything funny in their figures being carved, on a smaller scale, under the feet of Prince Albert. I even took a certain childish pleasure in the gilding of the canopy and spire, as if in the golden palace of what was, to Peter Pan and all children, something of a fairy garden. So do the Christians of Jerusalem take pleasure, and possibly a childish pleasure, in the gilding of a better palace, besides a nobler garden, ornamented with a somewhat worthier aim. But the point is that the people of Kensington, whatever they might think about the Holy Sepulchre, do not think anything at all about the Albert Memorial. They are quite unconscious of how strange a thing it is; and that simply because they are used to it. The religious groups in Jerusalem are also accustomed to their coloured background; and they are surely none the worse if they still feel rather more of the meaning of the colours. It may be said that they retain their childish illusion about their Albert Memorial. I confess I cannot manage to regard Palestine as a place where a special curse was laid on those who can become like little children. And I never could understand why such critics who agree that the kingdom of heaven is for children, should forbid it to be the only sort of kingdom that children would really like; a kingdom with real crowns of gold or even of tinsel. But that is another question, which I shall discuss in another place; the point is for the moment that such people would be quite as much surprised at the place of tinsel in our lives as we are at its place in theirs. If we are critical of the petty things they do to glorify great things, they would find quite as much to criticise (as in Kensington Gardens) in the great things we do to glorify petty things. And if we wonder at the way in which they seem to gild the lily, they would wonder quite as much at the way we gild the weed.

BITCH THE POT Tea and gossip go together. At least, that’s the stereotypical view of a tea gathering: a group of women gathered around the teapot exchanging tittle-tattle. As popularity of the beverage imported from China (‘tea’ comes from the Mandarin Chinese cha) increased, it became particularly associated with women, and above all with their tendency to gossip. Francis Grose’s Classical Dictionary of the Vulgar Tongue lists various slang terms for tea, including ‘prattle-broth’, ‘cat-lap’ (‘cat’ being a contemporary slang for a gossipy old woman), and ‘scandal broth’. To pour tea, meanwhile, was not just to ‘play mother’, as one enduring English expression has it, but also to ‘bitch the pot’ – to drink tea was to simply ‘bitch’. At this time a bitch was a lewd or sensual woman as well as a potentially malicious one, and in another nineteenth-century dictionary the phraseology is even more unguarded, linking tea with loose morals as much as loquaciousness: ‘How the blowens [whores] lush the slop. How the wenches drink tea!’ The language of tea had become another vehicle for sexism, and a misogynistic world view in which the air women exchanged was as hot as the beverage they sipped. ‘Bitch party’ and ‘tabby party’ (again the image of cattiness) were the terms of choice for such gossipy gatherings. Men, it seems, were made of stronger stuff, and drank it too. Furthermore, any self-respecting man would ensure his wife and daughters stayed away from tea. The pamphleteer and political writer William Cobbett declared in 1822: The gossip of the tea-table is no bad preparatory school for the brothel. The girl that has been brought up, merely to boil the tea kettle, and to assist in the gossip inseparable from the practice, is a mere consumer of food, a pest to her employer, and a curse to her husband, if any man be so unfortunate as to affix his affections upon her. In the twenty-first century, to ‘spill the T’ has become a firm part of drag culture slang for gossiping. T here may stand for either ‘truth’ or the drink, but either way ‘weak tea’ has come to mean a story that doesn’t quite hold up – and it’s often one told by women. Perhaps it’s time for bitches to make a fresh pot.

We would prefer to say that such people cannot exist, that there aren't any. It is permissible to portray evildoers in a story for children, so as to keep the picture simple. But when the great world literature of the past -- Shakespeare, Schiller, Dickens -- inflates and inflates images of evildoers of the blackest shades, it seems somewhat farcical and lumsy to our contemporary percetption. The trouble lies in the way these classical evildoers are pictured. They recognize themselves as evildoers and they know their souls are black. And they reason: "I cannot live unless I do evil. So I'll set my father against my brother! I'll drink the victim's sufferings until I'm drunk with them!" Iago very precisely identifies his purposes and his motives as being black and born of hate. But no; that's not the way it is! To do evil a human being must first of all believe that what he's doing is good, or else that it's a well-considered act in conformity with natural law. Fortunately, it is in the nature of the human beingto seek a justifaction for his actions. Macbeth's self-justifications were feeble -- and his conscience devoured him. Yes, even Iago was a little lamb too. The imagination and the spiritual strength of Shakespeare's evildoers stopped short at a dozen corpses. Because they have no ideology. Ideology-- that is what gives evildoing its long-sought justification and gives the evildoer the necessary steadfastness and determination. That is the social theory which helps to make his acts seem good instead of bad and in his own and other's eyes, so that he won't hear reproaches and curses but will received praise and honors. That was how the agents of the Inquisition fortified their weills: by invoking Christianity; the conquerors of foreign lands, by extolling the grandeur of their Mother-land; the conolizers, by civilization; the Nazis, by race; and the Jacobins (early and late), by equality, brotherhood, and the happiness of future generations. Thanks to ideology, the twentieth century was fated to experience evildoing on a scale calculated in the millions. This cannot be denied, nor passed over, nor suppressed. How, then, do we dare insist that evildoers do not exist? And who was it that destroyed these millions? Without evildoers there would have been no Archipelago.

It is the purpose of both God and the devil to provide you with the answers to these key questions.  If Satan is able to establish his images of identity and destiny in your life, he then has set up a system of governing your life that more or less runs itself and requires very little maintenance or service on his part. It is an effective scheme of destruction in your life. I believe that it has always been God’s intention to impart, especially at specific junctures in life, His message of identity and destiny.  He has appointed special agents on this earth to ensure that His message of identity and destiny is revealed.  These agents are called PARENTS.  Their primary job is to make sure that children receive God’s message of identity and destiny throughout their growing-up years. Satan’s purpose is to access these very agents of God, the parents, and to impart his message of identity and destiny.  Many times parents are unwittingly used to impart the devil’s message rather than God’s. SATAN’S MESSAGE VS. GOD’S MESSAGE What type of message does the devil want to reveal regarding identity and destiny?  His message is something along these lines.  IDENTITY: “You are worthless.  You aren’t even supposed to be here.  You are a mistake.  Something is drastically wrong with you.  You are a ‘nobody.’” DESTINY: “You have no purpose.  You are a total failure.  You’ll never be a success.  You are inadequate.  You are not equipped to accomplish the job.  Nothing ever works out for you, etc..” I once heard a woman say, “It’s as if someone dropped me off on the planet forty some years ago, and I’ve been trying to make my way the best I could ever since.  But deep inside, I don’t feel as though I belong here, and I’ve been waiting for that someone to come back and pick me up.”  God never intended for anyone to feel that he doesn’t belong.  That is Satan’s message. God's message of identity and destiny is something like this:  IDENTITY:  “To Me you are very valuable and are worth the life of Jesus Christ.  You are a `somebody.’  You do belong here.  Before the foundation of the earth, I planned for you.  You were no mistake.” DESTINY:  “You are destined to a great purpose on this earth.  I placed you here for a purpose.  You are a success as a person and are completely adequate and suited to carry out My purpose.  Set your vision high, and allow Me to complete great accomplishments in your life.” JOE’S STORY Joe was a well dressed, successful business man in his late thirties when I first met him.  He had come to a weekend “FROM CURSE TO BLESSING” seminar.  As we moved into the small-group ministry time, Joe began to share, somewhat sheepishly, about the tremendous problem that anger had caused him in his life.  “Anger causes me to embarrass myself, and

With great care, Amy opened the cellar door. With ladylike demeanor, she descended the stairs. And as her reward, she had the satisfaction of catching His Mighty Lordship sitting on the cot, his knee crooked sideways and his ankle pulled toward him, cursing at the manacle. “I got it out of your own castle,” she said. Northcliff jumped like a lad caught at a mischief. “My . . . castle?” At once he realized what she meant. “Here on the island, you mean. The old ancestral pile.” “Yes.” She strolled farther into the room. “I went down into the dungeons, crawled around in among the spider webs and the skeleton of your family’s enemies—” “Oh, come on.” He straightened his leg. “There aren’t any skeletons.” “No,” she admitted. “We had them removed years ago.” For one instant, she was shocked. So his family had been ruthless murderers! Then she realized he was smirking. The big, pompous jackass was making a jest of her labors. “If I could have found manacles that were in good shape I’d have locked both your legs to the wall.” “Why stop there? Why not my hands, too?” He moved his leg to make the chain clink loudly. “Think of your satisfaction at the image of my starving, naked body chained to the cold stone—” “Starving?” She cast a knowledgeable eye at the empty breakfast tray, then allowed her lips to curve into a sarcastic smile. “You’d love a look at my naked body, though, wouldn’t you?” He fixed his gaze on her, and for one second she thought she saw a lick of golden flame in his light brown eyes. “Isn’t that what this is all about?” “I beg your pardon.” She took a few steps closer to him—although she remained well out of range of his long arms. What are you talking about?” “I spurned you, didn’t I?” What? What What was he going on about? “You’re a girl from my past, an insignificant debutante I ignored at some cotillion or another. I didn’t dance with you.” He stretched out on the cot, the epitome of idle relaxation. “Or I did, but I didn’t talk to you. Or I forgot to offer you a lemonade, or—” “I don’t believe you.” She tottered to the rocking chair and sank down. “Are you saying you think this whole kidnapping was done because you, the almighty marquees of Northcliff, treated me like a wallflower?” “It seems unlikely I treated you as a wallflower. I have better taste than that.” He cast a critical glance up and down her workaday gown, then focused on her face. “You’re not in the common way, you must know that. With the proper gown and your hair swirled up in that style you women favor—” He twirled his fingers about his head—“you would be handsome. Perhaps even lovely.” She gripped the arms of the chair. Even his compliments sounded like insults! “We’ve never before met, my lord.” As if she had not spoken, he continued, “but I don’t remember you, so I must have ignored you and hurt your feelings—” “Damn!” Exploding out of the chair, she paced behind it, gripping the back hard enough to break the wood. His arrogance was amazing. Invulnerable! “Haven’t you heard a single word I’ve said to you? Are you so conceited you can’t conceive of a woman who isn’t interested in you as a suitor?” “It’s not conceit when it’s the truth.” He sounded quite convinced.

We would prefer to say that such people cannot exist, that there aren’t any. It is permissible to portray evildoers in a story for children, so as to keep the picture simple. But when the great world literature of the past — Shakespeare, Schiller, Dickens — inflates and inflates images of evildoers of the blackest shades, it seems somewhat farcical and clumsy to our contemporary perception. The trouble lies in the way these classic evildoers are pictured. They recognize themselves as evildoers, and they know their souls are black. And they reason: “I cannot live unless I do evil. So I’ll set my father against my brother! I’ll drink the victim’s sufferings until I’m drunk with them!” Iago very precisely identifies his purposes and his motives as being black and born of hate. But no; that’s not the way it is! To do evil a human being must first of all believe that what he’s doing is good, or else that it’s a well-considered act in conformity with natural law. Fortunately, it is in the nature of the human being to seek a justification for his actions. Macbeth’s self-justifications were feeble — and his conscience devoured him. Yes, even Iago was a little lamb too. The imagination and the spiritual strength of Shakespeare’s evildoers stopped short at a dozen corpses. Because they had no ideology. Ideology — that is what gives evildoing its long-sought justification and gives the evildoer the necessary steadfastness and determination. That is the social theory which helps to make his acts seem good instead of bad in his own and others’ eyes, so that he won’t hear reproaches and curses but will receive praise and honors. That was how the agents of the Inquisition fortified their wills: by invoking Christianity; the conquerors of foreign lands, by extolling the grandeur of their Motherland; the colonizers, by civilization; the Nazis, by race; and the Jacobins (early and late), by equality, brotherhood, and the happiness of future generations. Thanks to ideology, the twentieth century was fated to experience evildoing on a scale calculated in the millions. This cannot be denied, nor passed over, nor suppressed. How, then, do we dare insist that evildoers do not exist? And who was it that destroyed these millions? Without evildoers there would have been no Archipelago. There was a rumor going the rounds between 1918 and 1920 that the Petrograd Cheka, headed by Uritsky, and the Odessa Cheka, headed by Deich, did not shoot all those condemned to death but fed some of them alive to the animals in the city zoos. I do not know whether this is truth or calumny, or, if there were any such cases, how many there were. But I wouldn’t set out to look for proof, either. Following the practice of the bluecaps, I would propose that they prove to us that this was impossible. How else could they get food for the zoos in those famine years? Take it away from the working class? Those enemies were going to die anyway, so why couldn’t their deaths support the zoo economy of the Republic and thereby assist our march into the future? Wasn’t it expedient? That is the precise line the Shakespearean evildoer could not cross. But the evildoer with ideology does cross it, and his eyes remain dry and clear.

Syn paid the bill and they headed to the door with lust so thick around them, Syn couldn’t help but wonder if anyone else could see it. Furi reached back for Syn’s hand and he gladly offered it. He looked over his shoulder and threw him a seductive wink when Syn crowded in close behind him. As soon as Syn made it out the door, he saw four members of his team walking up the sidewalk. Well fuck me. “Hey, Sarge.” Pendleton, his demolitions expert was the first to speak up. Syn threw down Furi’s hand and quickly put some distance between them. “Yeah, hey fellas.” They’d all stopped and were staring back and forth between him and Furi. Syn couldn’t even look Furious in his eye after what he’d just done. Detective Green cleared his throat and pointed at Furi. “Don’t I know you?” “Hardly,” Furi mumbled. “Um, this is ... uh, uh. He’s my ... uh.” Syn cursed under his breath. Obviously his team already knew who Furious was. They all had detailed lists of Illustra’s entertainers and Furious’ image was not easy to forget. “Sarge, who’s your friend?” Detective Ruxsburg asked, a sly smile playing on his handsome face. “He’s um.” “He’s leaving,” Furi’s deep voice cut in as he eased his way through and walked in the opposite direction of Syn’s truck. “Fuck,” Syn whispered as he watched Furi turn the corner. “You better go after him and be ready to do some serious groveling,” his IT Detective said in his calm, cool voice. Syn didn’t say anything. His guys walked around him and went into the bar, leaving him feeling ashamed. He thought about running after Furi but choose to get in his truck and cut him off at the corner. He sped around the block and pulled into an alley hoping to intercept his angry date. When Syn got out of the truck Furi was turning the corner coming toward him. Oh hell. Furi had his hands crammed into his pockets and if the scowl on his face didn’t indicate how angry Furious was, then his choice of words when he finally reached Syn sure as hell did. “Get the fuck away from me.” “Furious, I know you're upset.” Furi spun around and glared at him with midnight eyes. “Upset! Upset! Look at my face goddamnit! Does this just look upset to you?” Syn put his hands up in a calming gesture. “Alright, you’re angry, and you have every right to be. I reacted badly back there. I was just caught off guard.” Furi was in Syn’s face and people on the street had begun to stop and stare. “Can we please move this off the sidewalk?” Syn tried to usher Furi farther into the alley and away from the nosy fuckers on the street. “Don’t fuckin’ touch me!” “I’m not gonna touch you! Damn, calm down. I just want to explain,” Syn argued. It seemed every time he was around Furi he was apologizing for something. “I’m sorry, okay. I should have introduced you properly to my team.” “How would the–” “Please, Furious. Let me finish. I should’ve told them your name and introduced you as my friend at a minimum. I’m sorry. I told you I fuckin’ suck at this dating shit, and if you don’t tell me to go fuck myself and give me another–” “Go fuck yourself,” Furi interrupted. He tried to move around Syn but Syn grabbed him around the wrist and backed him against the side of his truck. “No! I will not go fuck myself. I would rather fuck you.” “Well you pretty much shot that chance all to hell,” Furi yelled right back at him. “Have I?” “What do you think?

Next comes the Curse, as it is called, which God pronounced upon man. The prominent point in that curse turns chiefly on the contrast between man and nature. Man must work in the sweat of his brow: and woman bring forth in sorrow. As to work, if it is the result of the disunion, it is also the victory over it. The beasts have nothing more to do but to pick up the materials required to satisfy their wants: man on the contrary can only satisfy his wants by himself producing and transforming the necessary means. Thus even in these outside things man is dealing with himself. The story does not close with the expulsion from Paradise. We are further told, God said, ‘Behold Adam is become as one of us, to know good and evil.’ Knowledge is now spoken of as divine, and not, as before, as something wrong and forbidden. Such words contain a confutation of the idle talk that philosophy pertains only to the finitude of the mind. Philosophy is knowledge, and it is through knowledge that man first realises his original vocation, to be the image of God. When the record adds that God drove men out of the garden of Eden to prevent their eating of the tree of life, it only means that on his natural side certainly man is finite and mortal, but in knowledge infinite. We all know the theological dogma that man’s nature is evil, tainted with what is called Original Sin. Now while we accept the dogma, we must give up the setting of incident which represents original sin as consequent upon an accidental act of the first man. For the very notion of spirit is enough to show that man is evil by nature, and it is an error to imagine that he could ever be otherwise. To such extent as man is and acts like a creature of nature, his whole behaviour is what it ought not to be. For the spirit it is a duty to be free, and to realise itself by its own act. Nature is for man only the starting-point which he has to transform. The theological doctrine of original sin is a profound truth; but modem enlightenment prefers to believe that man is naturally good, and that he acts right so long as he continues true to nature. The hour when man leaves the path of mere natural being marks the difference between him, a self-conscious agent, and the natural world. But this schism, though it forms a necessary element in the very notion of spirit, is not the final goal of man. It is to this state of inward breach that the whole finite action of thought and will belongs. In that finite sphere man pursues ends of his own and draws from himself the material of his conduct. While he pursues these aims to the uttermost, while his knowledge and his will seek himself, his own narrow self apart from the universal, he is evil; and his evil is to be subjective. We seem at first to have a double evil here: but both are really the same. Man in so far as he is spirit is not the creature of nature: and when he behaves as such, and follows the cravings of appetite, he wills to be so. The natural wickedness of man is therefore unlike the natural life of animals. A mere natural life may be more exactly defined by saying that the natural man as such is an individual: for nature in every part is in the bonds of individualism. Thus when man wills to be a creature of nature, he wills in the same degree to be an individual simply. Yet against such impulsive and appetitive action, due to the individualism of nature, there also steps in the law or general principle. This law may either be an external force, or have the form of divine authority. So long as he continues in his natural state, man is in bondage to the law. It is true that among the instincts and affections of man, there are social or benevolent inclinations, love, sympathy, and others, reaching beyond his selfish isolation. But so long as these tendencies are instinctive, their virtual universality of scope and purport is vitiated by the subjective form which always allows free play to self-seeking and random action.

This idea that Jesus is meek, mild, indifferent, and non-judgmental is the stuff of pure myth. Pastor Mark Driscoll says he used to believe Jesus was dull, boring, passionless—in short, unappealing—until he read the Bible. He didn’t recognize in its pages the Jesus about Whom he’d always been told. Driscoll challenges us to read the Gospel of Mark, which will “spin your head around.” Jesus, says Driscoll, tells people to “repent.” He tells people to quit their jobs and follow him. He tells a demon to shut up. After He heals a leper He swears him to silence, too. Then He picks a fight with Sunday school teachers, He tells His mom He’s busy, He rebukes the wind, He kills two thousand pigs, and “he offends people, but doesn’t go to sensitivity training.” He calls people hypocrites and calls Peter “Satan,” He curses and kills a tree, He tells people they’re going to hell, and He rebukes the disciples for falling asleep on Him in the garden.21 Driscoll’s point is not that Jesus was mean or bad in any way; merely that the lukewarm, pacifist image this culture has created of Him is as ridiculous as it is inaccurate.

Growing up doesn’t necessarily mean rejecting the religion of our ancestors, but it does entail sorting out the good from the bad in order to reclaim what has remained viable. It’s a balancing act: to recognize the blessings, even the ones that come well disguised, in the form of difficult relatives who have given you false images of Jesus with which you must contend. And it means naming and exorcising the curses—not cursing the people themselves, who may have left you stranded with a boogeyman God, but cleansing oneself of the damage that was done. The temptation to simply reject what we can’t handle is always there; but it means becoming stuck in a perpetual adolescence, a perpetual seeking for something, anything, that doesn’t lead us back to where we came from.

A "cup" is a very common metaphor throughout the Psalms and the writings of the prophets, and it often is used to describe either the blessings or the curses that flow from God to his people. If we remember no other verse from the Psalms, we remember "my cup runneth over" from Psalm 23 in the venerable King James Version. (Catholics who grew up with the Douay Version will remember it as Psalm 22.) It's a psalm of praise to God, who saves us from "the valley of the shadow of death," and the overflowing cup is a perfect image of the superabundance of God's blessing.

Stop doubting my amazing stripping skills, dude,” Roxy teased as she continued to struggle with her buttons. I was about to force my eyes away from her when she cursed and yanked on her shirt hard enough to rip every button off of it. Beneath it she was wearing a gold push up bra which accentuated her perfect tits and made her look like something out of a Dragon’s wet dream. She tossed her head back with laughter, taking a playful bow for her friends but her foot slipped and she tumbled off of the table instead. I took a few running steps towards her before I could stop myself but the guy had leapt up to catch her before she could hit the ground. “Tory?” he asked as she slumped against him, seeming to have fallen unconscious. “Oh, shit! Help me.” The girl Roxy had called Sofia scrambled to help him with her and they struggled to move her towards one of the cushioned chairs close to where they’d been sitting. I shook my head to clear it of the image of her in that gold bra and spun on my heel, striding towards the exit and quite possibly a cold shower. Just as I made it to the door, a loud scream halted me. I turned back to see Roxy’s friends backing away from her in a panic as a thick sheet of ice spread across the ground away from her, tinting everything in its path a frosty blue. “Wake up, Tory!” Sofia yelled desperately. “Maybe you should run for a teacher,” the boy said. “I’ll try to get through to her.” Sofia turned to run for the exit and her eyes widened in panic as she found me striding towards her instead. “What’s wrong with her?” I asked, my tone clipped. “She err...” Sofia hesitated, clearly not wanting to trust me with her friend’s condition while battling against the inclination to do whatever I told her. “She passed out and now she’s using magic in her sleep and we can’t get close to help her.” Roxy whimpered behind her and I stepped around Sofia to inspect the damage for myself. I’d dealt with this kind of thing with the other Heirs once or twice when our powers had first been Awakened. We were just so powerful that if we got too drunk, sometimes we’d lose control over our magic in our sleep and Roxy had seemed wasted to me. “It’s fine, we’ll look after her,” the boy said firmly but I ignored him as I walked closer to Roxy where she was slumped in the chair. Ice crunched loudly beneath my boots while the temperature around me plummeted and I hadn’t even gotten close to her yet. I drew on my fire magic, pushing it against the ice and melting some of it but Roxy’s power fought back as she whimpered again. “Roxy,” I growled as I made it to stand before her. The ice was still spreading and thickening. She was trembling in the chair and I noticed a few tears sailing down her cheeks. “Not again,” she breathed, her fists balling as she curled in on herself. “Roxy, wake up!” I snapped, moving forward to grab her arm and shake her. She didn’t wake but the ice around me thickened even more and her friends cried out as they were forced to back up again. My breath rose before me and I dropped the six pack beside her chair, crouching down before her so that I could shake her more firmly. She started coughing and water burst from her mouth like she’d been drowning. I pulled her forward, slapping her back to help her get it all up and the tremors rocking her body reverberated through mine as she pressed against my chest. More cold water flooded from her, drenching her as she cried out in panic and I pulled her against me more firmly. (Darius POV)

Malin had only ever been a dream; an image reflected back off a still pond of water. So close, but when he reached out to touch her, the image shattered. And he finally understood that to know the identity of his true mate was no gift of the Goddess. But a curse instead.

Nevertheless human life was thus image-graced and image-cursed; it could comprehend itself only through images, the images were not to be banished, they had been with us since the herd-beginning, they were anterior to and mightier than our thinking, they were timeless, containing past and future, they were a twofold dream-memory and they were more powerful than we

I know it’s a valuable line when my body reacts accordingly. An almost erotic enchantment – a sort of sunburst! At the same time, I may not even be sure what it means, so it is really a kind of intuition. Eventually, the image tracks down its meaning, even if it is just emotional. It is important that the line behaves in this way – that it seeks out its intent – because it is very hard to sing something, night after night, that has no emotional value. A dishonest line tends to deteriorate somehow after repeated singing; a truthful line collects meaning. […] otherwise the false line, the meaningless line, will always ambush you when singing it live. Every time I’m on stage singing that particular song, I’m thinking, ‘Here comes that fucking line!’ It’s the same feeling you have when you steal a line, which we all do from time to time. Or maybe you write down someone else’s line in your notebook because you think it’s cool and it finds its way into a song. You think, ‘I’ll change it later,’ but you don’t. Now, every time you sing that song, you can see that line coming towards you, like a saboteur! It’s extraordinarily distracting. There aren’t that many of them, but there are a few and they do hang around like a curse. […] If you let something like that pass, it can ultimately affect your own relationship with the song. It forever harbours a falsehood.

I know it’s a valuable line when my body reacts accordingly. An almost erotic enchantment – a sort of sunburst! At the same time, I may not even be sure what it means, so it is really a kind of intuition. Eventually, the image tracks down its meaning, even if it is just emotional. It is important that the line behaves in this way – that it seeks out its intent – because it is very hard to sing something, night after night, that has no emotional value. A dishonest line tends to deteriorate somehow after repeated singing; a truthful line collects meaning. […] otherwise the false line, the meaningless line, will always ambush you when singing it live. Every time I’m on stage singing that particular song, I’m thinking, ‘Here comes that fucking line!’ It’s the same feeling you have when you steal a line, which we all do from time to time. Or maybe you write down someone else’s line in your notebook because you think it’s cool and it finds its way into a song. You think, ‘I’ll change it later,’ but you don’t. Now, every time you sing that song, you can see that line coming towards you, like a saboteur! It’s extraordinarily distracting. There aren’t that many of them, but there are a few and they do hang around like a curse. […] If you let something like that pass, it can ultimately affect your own relationship with the song. It forever harbours a falsehood.

You have heard it said that this is an age of moral crisis. You have said it yourself, half in fear, half in hope that the words had no meaning. You have cried that man’s sins are destroying the world and you have cursed human nature for its unwillingness to practice the virtues you demanded. Since virtue, to you, consists of sacrifice, you have demanded more sacrifices at every successive disaster. In the name of a return to morality, you have sacrificed all those evils which you held as the cause of your plight. You have sacrificed justice to mercy. You have sacrificed independence to unity. You have sacrificed reason to faith. You have sacrificed wealth to need. You have sacrificed self-esteem to self-denial. You have sacrificed happiness to duty. “You have destroyed all that which you held to be evil and achieved all that which you held to be good. Why, then, do you shrink in horror from the sight of the world around you? That world is not the product of your sins, it is the product and the image of your virtues. It is your moral ideal brought into reality in its full and final perfection. You have fought for it, you have dreamed of it, you have wished it, and I—I am the man who has granted you your wish. “Your ideal had an implacable enemy, which your code of morality was designed to destroy. I have withdrawn that enemy. I have taken it out of your way and out of your reach. I have removed the source of all those evils you were sacrificing one by one. I have ended your battle. I have stopped your motor. I have deprived your world of man’s mind. “Men do not live by the mind, you say? I have withdrawn those who do. The mind is impotent, you say? I have withdrawn those whose mind isn’t. There are values higher than the mind, you say? I have withdrawn those for whom there aren’t. “While you were dragging to your sacrificial altars the men of justice, of independence, of reason, of wealth, of self-esteem—I beat you to it, I reached them first. I told them the nature of the game you were playing and the nature of that moral code of yours, which they had been too innocently generous to grasp. I showed them the way to live by another morality—mine. It is mine that they chose to follow.

*JESUS IN LONDON 'INASMUCH AS YE DID IT NOT—' If JESUS came to London, Came to London to-day, He would not go to the West End, He would come down our way; He'd talk with the children dancing To the organ out in the street, And say He was their big Brother And give them something to eat. He wouldn't go to the mansions Where the charitable live, He'd come to the tenement houses Where we ain't got nothing to give. He'd come so kind and so homely, And feed us with love and bread, And then He'd tell us how to behave, And then we'd mind what He said. In the warm, bright, West End churches They sing and preach and pray, They call us “Beloved brethren,” But they do not act that way; And when He come to the church door He'd call out loud and free, “You stop that preaching and praying And show what you've done for Me.” Then they'd say, “Oh, Lord, we have given To the poor both blankets and tracts, And we've tried to make them sober And we've tried to teach them facts. But they will sneak round to the drink shop And pawn the blankets for beer, And we find them very ungrateful— But still we persevere.” Then He would say, “I told you The time I was here before, That you were all of you brothers, All you that I suffered for. I won't go into your churches, I'll stop in the sun outside. You bring out the men, your brothers, The men for whom I died!” Out of our lousy lodgings, From arches and doorways about, They'd have to do as He told them, They'd have to call us out. Millions and millions and millions, Thick and crawling like flies, We should creep out to the sunshine And not be afraid of His eyes. He'd see what God's image looks like When men have dealt with the same— Wrinkled with work that is never done, Swollen and dirty with shame. He'd see on the children's foreheads The branded gutter-sign That marks the girls to be harlots, That dooms the boys to be swine. Then He'd say, “What's the good of churches When these have nowhere to sleep? And how can I hear you praying When they are cursing so deep? I gave My blood and My body That they might have bread and wine, And you have taken your share and theirs Of these good gifts of Mine!” Then some of the rich would be sorry, And all would be very scared; And they'd say, “But we never knew, Lord!” And He'd say, “You never cared!” And some would be sick and shameful Because they'd know that they knew, And the best would say, “We were wrong, Lord. Now tell us what to do!” I think He'd be sitting, likely, For someone 'ud bring Him a chair, With a common kid cuddled up on His knee And the common sun on His hair. And they'd be standing before Him, And He'd say, “You know that you knew. Why haven't you worked for your brothers The same as I worked for you? “For since you're all of you brothers, It's clear as God's blessed sun That each must work for the others, Not thousands work for one. And the ones that have lived bone-idle, If they want Me to hear them pray, Let them go and work for their livings— The only honest way! “I've got nothing new to tell you; You know what I always said. But you've built their bones into churches And stolen their wine and bread. You with My name on your foreheads, Liar, and traitor, and knave, You have lived by the death of your brothers, These whom I died to save.” I wish He would come and say it; Perhaps they'd believe it then, And work like men for their livings And let us work like men. Brothers? They don't believe it, The lie on their lips is red. They'll never believe till He comes again Or till we rise from the dead

He half expected to see the face of an aged magus or witch looking back at him, and was fully prepared for that, but what he saw as a younger version of himself. That was more shocking. It was the image of a Tayven who’d attracted the wrath of Prince Bayard. Tayven recoiled instinctively, his spine chilled by a breath of bitter memory. No idyllic childhood recollections now, but those of pain and fear. He uttered a low curse. For a brief moment, he saw terror in the face before him, and then it was gone.

The Pathan, who was projected as a wild beast in the British writing of the late nineteenth century, has an entirely different image in India. Here he is seen as a large-hearted man with a beard who hawks dry fruits from Afghanistan. It was one such kind old man who longs for his land and his child in Rabindranath Tagore’s ‘Kabuliwala’.

Each time I visited the DPRK, I was shocked anew by their bastardization of the Korean language. Curses had taken root not only in their conversation and speeches but in their written language. They were everywhere—in poems, newspapers, in official Workers’ Party speeches, even in the lyrics of songs performed on this most hallowed day. It was like finding the words fuck and shit in a presidential speech or on the front page of the New York Times. Their spoken language was equally crude, no matter the occasion. For example, during the previous day’s speech, Lee Myung-bak and his administration were referred to as nom and paetguhri-dul (that bastard and his thugs). I was relieved that I did not hear my students speak Korean often enough to know whether they had inherited this legacy. Yet I would sometimes hear expressions that warmed my heart—archaic, innocent-sounding words that made me feel as though the entire country were a small village undisturbed by time. Instead of the prosaic soohwa, meaning sign language, North Koreans said “finger talk,” and instead of “developing photos” they said “images waking up,” which I found lovely and poetic.

week or so later, at a private farewell ceremony in the residence, I presented him with a framed copy of a to-do list that I’d handwritten on a legal pad and passed to him during my first week in office. Almost every item had been checked off, I told the assembled staff, a measure of how effective he’d been. Rahm teared up—a blemish on his tough-guy image for which he later cursed me.

He preferred the trial and error of exposing the negative for too long, then for too little, under the main room light. Of using as a measure the cumbersome kitchen timer, which ticked and grumbled like something from Coppélia. He preferred grunting and cursing in irritation and sweating in the dark and wasting at least six sheets of resin-coated paper before the developer in the washing-up bowl yielded an image even half-way passable, which he laid in the rapid fixer for three minutes. And washed it. And dabbed it with a clean teacloth, probably ruining the cloth for good, he wouldn’t know. And took it upstairs and pegged it to the clothesline.

I don't want a book, I don't want the trouble of it, he said. I don't want to get involved, I just want to watch what's going on. I know what's going to happen and then it happens, and I can go outside and feel good about it, I can leave it in the room. A book hangs around, but an image is just a moment.

The image of those braids wrapped around my fist while I pound her from behind comes to mind, and I curse myself for it. That

So what difference would it make?” “None,” he snapped. “None at all unless you prove to her that you’re more than just a monster carved in your father’s image.

The Bible insists that the heart of all human problems is rebellion against the God who is our Maker, whose image we bear, and whose rule we seek to overthrow All of our problems, without exception, can be traced to this fundamental source: our rebellion and the just curse of God that we have attracted by our rebellion.

The curse of Narcissus is immobilization, not out of love for himself, but out of dependency upon his image.2

My strength wanes, she said. I hope that my life has been spent wisely. Atoning for my mother’s crimes and foolishness and love—and trying to make it right. I carved these tunnels, the path here, so some record might exist of what we were, what we did. But first I had to erase all of it from recent memory. Her face faded away, and more images began. A faster montage. Silene, walking away from the Harp and through the empty, beautiful halls of a palace carved into the mountain—this mountain. Our home had been left empty since we’d vanished. As if the other Fae thought it cursed. So I made it truly cursed. Damned it all.

In thinking about other animals, we are biased by our own senses and by vision in particular. Our species and our culture are so driven by sight that even people who are blind from birth will describe the world using visual words and metaphors.fn4 You agree with people if you see their point, or share their view. You are oblivious to things in your blind spots. Hopeful futures are bright and gleaming; dystopias are dark and shadowy. Even when scientists describe senses that humans lack altogether, like the ability to detect electric fields, they talk about images and shadows. Language, for us, is both blessing and curse. It gives us the tools for describing another animal’s Umwelt even as it insinuates our own sensory world into those descriptions. Scholars of animal behavior often discuss the perils of anthropomorphism—the tendency to inappropriately attribute human emotions or mental abilities to other animals. But perhaps the most common, and least recognized, manifestation of anthropomorphism is the tendency to forget about other Umwelten—to frame animals’ lives in terms of our senses rather than theirs. This bias has consequences. We harm animals by filling the world with stimuli that overwhelm or befuddle their senses, including coastal lights that lure newly hatched turtles away from the oceans, underwater noises that drown out the calls of whales, and glass panes that seem like bodies of water to bat sonar. We misinterpret the needs of animals closest to us, stopping smell-oriented dogs from sniffing their environments and imposing the visual world of humans upon them. And we underestimate what animals are capable of to our own detriment, missing out on the chance to understand how expansive and wondrous nature truly is—the delights that, as William Blake wrote, are “clos’d by your senses five.

For a second, Evangeline thought she saw a third person in the picture—another man appeared to be watching from the edge of one page. But like the book’s original title, this image was there and then gone.

Something about this image looked so familiar, and then it clicked - the painting of the Rishan man falling, one hand outstretched. I'd always thought he was reaching for the gods. He was reaching for me.

Everything slotted into its proper place, a cruel puzzle whose image was forming before my eyes. There were so many signs. So many. His moodiness, his fatigue. His pale, hot skin. His inability to sleep. I was supposed to be a healer—how could I miss what was right under my nose?

Curse my words. I have always been told that I have a way with words, that I can weave an image into their minds, creating an illusion that is so real they can taste, smell, see, and feel what I weave.

All we who are human partake of the earthly nature of Adam. We are children of the dust. Our bodies suffer from all the weaknesses and frailties that belong to the earth. Our resurrected bodies will be tabernacles made in heaven. In the heavenly body, there will be no room for cancer or heart disease. The curse of the fall will be removed. We will be clothed after the image and likeness of the new Adam, the heavenly Man. Yes, there will still be continuity. We will still be men and women. Our personal identities will remain intact. We will be recognizable as the people we were in this lifetime. But there will also be discontinuity as the shackles of the dust will be broken by the heavenly form.

The Lord enjoins us to do good to all without exception, though the greater part, if estimated by their own merit, are most unworthy of it. But Scripture subjoins a most excellent reason, when it tells us that we are not to look to what men in themselves deserve, but to attend to the image of God, which exists in all, and to which we owe all honor and love. But in those who are of the household of faith, the same rule is to be more carefully observed, inasmuch as that image is renewed and restored in them by the Spirit of Christ. Therefore, whoever be the man that is presented to you as needing your assistance, you have no ground for declining to give it to him. Say he is a stranger. The Lord has given him a mark which ought to be familiar to you: for which reason he forbids you to despise your own flesh (Gal. 6:10). Say he is mean and of no consideration. The Lord points him out as one whom he has distinguished by the luster of his own image (Isaiah 58:7). Say that you are bound to him by no ties of duty. The Lord has substituted him as it were into his own place, that in him you may recognize the many great obligations under which the Lord has laid you to himself. Say that he is unworthy of your least exertion on his account; but the image of God, by which he is recommended to you, is worthy of yourself and all your exertions. But if he not only merits no good, but has provoked you by injury and mischief, still this is no good reason why you should not embrace him in love, and visit him with offices of love. He has deserved very differently from me, you will say. But what has the Lord deserved? Whatever injury he has done you, when he enjoins you to forgive him, he certainly means that it should be imputed to himself. In this way only we attain to what is not to say difficult but altogether against nature, to love those that hate us, render good for evil, and blessing for cursing, remembering that we are not to reflect on the wickedness of men, but look to the image of God in them, an image which, covering and obliterating their faults, should by its beauty and dignity allure us to love and embrace them.

It couldn’t have been that bad that he had to hurt you, Leo.” “Oh no, it was bad. It was the fucking first twenty minutes of Saving Private Ryan bad, Jax.” Day paced as he listened to his brother go on about God accepting responsibility for his own actions. “Jax, don’t get me wrong, I’m highly pissed off with my partner. I’m pissed off to the highest of pisstivity. But I still have to know that he’s okay. That crazy brother of his really landed some hard blows on him and God didn’t fight back at all.” “Because it’s his baby brother. That I do get,” Jax said softly. “But I can’t check on him, Leo, because believe me, there is nothing here to clue me in on where he may have went.” Jax paused before speaking again. “I must say I’m curious how he got all that heavy furniture out of here if he was in as bad a shape as you say.” “Well, that wouldn’t be too hard to do. A lot of people owe God favors—both of us actually. If God called someone for help, they’d drop everything and come to help.” Day took a deep breath. “The same as I would if he had called me.” Day’s voice was strained from the hurt in his chest and he had no doubt that Jax was picking up on it. “That asshole,” Jax snapped. “Whoa, big brother. Don’t go cursing away your do-gooder image. You know you’re not a vulgar-language type of person…leave that for us heathens.” Day laughed humorlessly. Day heard his brother laugh an irritated chuckle at him for trying to lighten the situation. “Fine. But, after he apologizes numerous times, I’m going to give him a piece of my mind,” Jax said. Day did smile that time. He had no doubt his brother would do just that.

Since, therefore, the curse, which goes about through all the regions of the world, flowed hither and yon from Adam’s guilt, it is not unreasonable if it is spread to all his offspring. e(b/a)Therefore, after the heavenly image was obliterated in him, he was not the only one to suffer this punishment—b(a)that, in place of wisdom, virtue, holiness, truth, and justice, with which adornments he had been clad, there came forth the most filthy plagues, blindness, impotence, impurity, vanity, and injustice—e(b/a)but he also entangled and immersed his offspring in the same miseries.

Julian curses his fixation: Ultimately, he should have his time writing down the conversations that floated up from the bar beneath the apartment he shared with Karla. That would have been much better. Instead of spotlighting a dead image, he should write about lives like that boy’s in 1984. Instead of making literature, he should have lost himself among familiar mirrors. He imagines a novel with only two chapters: the first, very short, records what the boy knew at the time; the second, very long, practically infinite, relates what the boy didn’t know. It’s not that he wants to write that story. It isn’t a future project. It’s more like he wishes he had written it years ago and could read it now.

Los Angeles is the City of Dreams, the City of Angels, a city blessed and cursed with a glorious dream and façade of hopes -- glitter sprinkled on top if its sprawling expanse. It is a city without a center, a city with a rich and fabled past often bestowed with nostalgic memories not entirely based on fact; an erasure of memory. Without a distinct ancestry, it is often seen and referred to as a whore. The city is made up of so many distinct parts, communities intertwined and fraying at the edges. Sitting on top of one another, Los Angeles is seemingly without borders, an area of pulsing, moving bodies all swaying with the energy of the city’s rich and unique cultures. Navigating Los Angeles is an experience in itself. By way of its intricate mapping of freeways, streets and avenues, the veins and arteries of its body possess the inhabitant to follow these lifelines, dependent upon its circulating blood to survive. The body of Los Angeles makes one feel as if they can be instantly rewarded and punished by its beauty all in one moment. Los Angeles, the femme fatale, can lure one in with its bright lights, swaying palm trees, and warm sunshine yet punish at the same time – all in one sway of her hips. When the warm Santa Ana’s blow in on a summer’s night, dry and majestic, one can feel as though they have just kissed her lips, but the poison soon follows. Attracted to a dream, they pilgrimage to the City and become enraptured by the multi-faceted qualities of her magnificence. But what are we truly looking for? Many people come to the city, obsessed with an image and enraptured by an Angel. But the dichotomy that we find in her beauty is all too telling of how we see each other. Los Angeles is an angel, yet she is also a whore. Los Angeles as the femme fatale has been noted in Los Angeles film noir since the 1930s. The city itself is seductive, alluring, glamorous, and wanton. Yet she uses these qualities to her advantage, shattering the hopes and dreams of those who fall prey all too easily.

Forcing his fingers to open, he saw that he had squeezed the carved fangs of the golden dragon into the hollow of his palm, cutting the flesh and causing blood to flow between the clenched fingers. Blood slicked the dragon’s body and shone wetly off the faceted surface of the ruby eye. The sight brought another image crushing into Wardieu’s brain, stretching and swelling the bounds of reason until it verged on madness itself. The image was of death. Death on the hot desert sands of Palestine. The face of death had dark chestnut hair and piercing gray eyes; it spoke with a curse and a vow to return one day and avenge himself upon the world. That day was finally here. Death had come back to England.