Doctor Evil Quotes

Maybe it’s not as clear-cut as that. Maybe it’s the very presence of one thing – light or darkness – that necessitates the existence of the other. Think about it, people couldn’t become legendary heroes if they hadn’t first done something to combat darkness. Doctors could do no good if there weren’t diseases for them to treat.

The doctor’s words made me understand what happened to me was a dark, evil, and shameful secret, and by association I too was dark, evil, and shameful. While it may not have been their intention, this was the message my clouded mind received. To escape the confines of the hospital, I once again disassociated myself from my emotions and numbed myself to the pain ravaging my body and mind. I acted as if nothing was wrong and went back to performing the necessary motions to get me from one day to the next. I existed but I did not live.

The wish of death had been palpably hanging over this otherwise idyllic paradise for a good many years. All business and politics is personal in the Philippines. If it wasn't for the cheap beer and lovely girls one of us would spend an hour in this dump. They [Jehovah's Witnesses] get some kind of frequent flyer points for each person who signs on. I'm not lazy. I'm just motivationally challenged. I'm not fat. I just have lots of stored energy. You don't get it do you? What people think of you matters more than the reality. Marilyn. Despite standing firm at the final hurdle Marilyn was always ready to run the race. After answering the question the woman bent down behind the stand out of sight of all, and crossed herself. It is amazing what you can learn in prison. Merely through casual conversation Rick had acquired the fundamentals of embezzlement, fraud and armed hold up. He wondered at the price of honesty in a grey world whose half tones changed faster than the weather. The banality of truth somehow always surprises the news media before they tart it up. You've ridden jeepneys in peak hour. Where else can you feel up a fourteen-year-old schoolgirl without even trying? [Ralph Winton on the Philippines finer points] Life has no bottom. No matter how bad things are or how far one has sunk things can always get worse. You could call the Oval Office an information rain shadow. In the Philippines, a whole layer of criminals exists who consider that it is their right to rob you unhindered. If you thwart their wicked desires, to their way of thinking you have stolen from them and are evil. There's honest and dishonest corruption in this country. Don't enjoy it too much for it's what we love that usually kills us. The good guys don't always win wars but the winners always make sure that they go down in history as the good guys. The Philippines is like a woman. You love her and hate her at the same time. I never believed in all my born days that ideas of truth and justice were only pretty words to brighten a much darker and more ubiquitous reality. The girl was experiencing the first flushes of love while Rick was at least feeling the methadone equivalent. Although selfishness and greed are more ephemeral than the real values of life their effects on the world often outlive their origins. Miriam's a meteor job. Somewhere out there in space there must be a meteor with her name on it. Tsismis or rumours grow in this land like tropical weeds. Surprises are so common here that nothing is surprising. A crooked leader who can lead is better than a crooked one who can't. Although I always followed the politics of Hitler I emulate the drinking habits of Churchill. It [Australia] is the country that does the least with the most. Rereading the brief lines that told the story in the manner of Fox News reporting the death of a leftist Rick's dark imagination took hold. Didn't your mother ever tell you never to trust a man who doesn't drink? She must have been around twenty years old, was tall for a Filipina and possessed long black hair framing her smooth olive face. This specter of loveliness walked with the assurance of the knowingly beautiful. Her crisp and starched white uniform dazzled in the late-afternoon light and highlighted the natural tan of her skin. Everything about her was in perfect order. In short, she was dressed up like a pox doctor’s clerk. Suddenly, she stopped, turned her head to one side and spat comprehensively into the street. The tiny putrescent puddle contrasted strongly with the studied aplomb of its all-too-recent owner, suggesting all manner of disease and decay.

Numbness and cynicism, I suspect, are more often the products of frustrated compassion than of evil intentions.

Money is the root of all evil.' Then we hear, 'A fool and his money are soon parted.' What are they talking about? If money is so evil, shouldn't it be, 'A wise man and his money are soon parted'? And another thing, how does a fool get money in the first place? I know some fools who have a lot of money, but they won't tell me how they got it, and I won't tell them.

Evil is usually attractive, because evil is defiant.

Reaver was about to go where angels feared to tread. He supposed that really did make him a— “Fucking idiot.” Reaver stared at Eidolon. “I was going to go with ‘fool.’ Also, only a fucking idiot would call an angel a fucking idiot." The demon doctor stared back, his dark eyes glittering with gold flecks. “A fool would merely consider entering hell without a plan. Only a fucking idiot would be serious about waltzing into the Prince of Evil’s living room in the very center of hell to kidnap Satan’s little girl. Without a plan.” “I have a plan,” he muttered. Eidolon parked a tray of surgical tools next to the exam table Reaver was sitting on. “And your plan is?” “Ah…it mostly involves sneaking in and sneaking out.

So... Boris. Are you evil?' [said the Doctor]. 'Not at all, my dear sir,' chuckled Boris. 'You just chuckled,' groaned the Doctor. 'Chuckling's a dead givaway in my books. Along with putting your hands on your hips and snogging another man's wife.

Tolerance is an attitude of reasoned patience toward evil … a forbearance that restrains us from showing anger or inflicting punishment. Tolerance applies only to persons … never to truth. Tolerance applies to the erring, intolerance to the error … Architects are as intolerant about sand as foundations for skyscrapers as doctors are intolerant about germs in the laboratory. Tolerance does not apply to truth or principles. About these things we must be intolerant, and for this kind of intolerance, so much needed to rouse us from sentimental gush, I make a plea. Intolerance of this kind is the foundation of all stability.

It's Dr. Evil, I didn't spend six years in Evil Medical School to be called "mister," thank you very much.

Do I look evil? I can't do evil. I can barely pull off dangerous.

But even those people, cops, lawyers, doctors, learned what they learned from the aftermath. They weren't there when the killer tore at his victim; they didn't smell the scent of evil; they didn't hear the cries to heaven for something, someone, to intervene.

Keeping hatred inside makes you git mean and evil inside. We supposen to love everybody like God loves us. And when you forgives you feels sorry for the one what hurt you, you returns love for hate, and good for evil. And that stretches your heart and makes you bigger inside with a bigger heart so's you can love everybody when your heart is big enough. Your chest gets broad like this, and you can lick the world with a loving heart! Now when you hates you shrinks up inside and gets littler and you squeezes your heart tight and you stays so mad with peoples you feels sick all the time like you needs the doctor. Folks with a loving heart don't never need no doctor.

I may be permitted, like the doctors, to cure a greater evil by a less, for I shall not fall seriously in love with the young widow, I think, nor she with me - that's certain - but if I find a little pleasure in her society I may surely be allowed to seek it; and if the star of her divinity be bright enough to dim the lustre of Eliza's, so much the better, but I scarcely can think it

Society has three stages: Savagery, Ascendance, Decadence. The great rise because of Savagery. They rule in Ascendance. They fall because of their own Decadence." He tells how the Persians were felled, how the Romans collapsed because their rulers forgot how their parents gained them an empire. He prattles about Muslim dynasties and European effeminacy and Chinese regionalism and American self-loathing and self-neutering. All the ancient names. "Our Savagery began when our capital, Luna, rebelled against the tyranny of Earth and freed herself from the shackles of Demokracy, from the Noble Lie - the idea that men are brothers and are created equal." Augustus weaves lies of his own with that golden tongue of his. He tells of the Goldens' suffering. The Masses sat on the wagon and expected the great to pull, he reminds. They sat whipping the great until we could no longer take it. I remember a different whipping. "Men are not created equal; we all know this. There are averages. There are outliers. There are the ugly. There are the beautiful. This would not be if we were all equal. A Red can no more command a starship than a Green can serve as a doctor!" There's more laughter across the square as he tells us to look at pathetic Athens, the birthplace of the cancer they call Demokracy. Look how it fell to Sparta. The Noble Lie made Athens weak. It made their citizens turn on their best general, Alcibiades, because of jealousy. "Even the nations of Earth grew jealous of one another. The United States of America exacted this idea of equality through force. And when the nations united, the Americans were surprised to find that they were disliked! The Masses are jealous! How wonderful a dream it would be if all men were created equal! But we are not. It is against the Noble Lie that we fight. But as I said before, as I say to you now, there is another evil against which we war. It is a more pernicious evil. It is a subversive, slow evil. It is not a wildfire. It is a cancer. And that cancer is Decadence. Our society has passed from Savagery to Ascendance. But like our spiritual ancestors, the Romans, we too can fall into Decadence.

Doctor Doom was exactly the sort of bastard who would have armed al-Qaeda with death rays and killer robots if he thought for one second it would piss off the hated Reed Richards and the rest of his mortal enemies in the Fantastic Four, but here he was sobbing with the best of them, as representative not of evil, but of Marvel Comics' collective shock, struck dumb and moved to hand-drawn tears by the thought that anyone could hate America and its people enough to do this.

This sadness lies at the heart of every merely positivistic, agnostic, or naturalistic scheme of philosophy. Let sanguine healthy-mindedness do its best with its strange power of living in the moment and ignoring and forgetting, still the evil background is really there to be thought of, and the skull will grin in at the banquet. In the practical life of the individual, we know how his whole gloom or glee about any present fact depends on the remoter schemes and hopes with which it stands related. Its significance and framing give it the chief part of its value. Let it be known to lead nowhere, and however agreeable it may be in its immediacy, its glow and gilding vanish. The old man, sick with an insidious internal disease, may laugh and quaff his wine at first as well as ever, but he knows his fate now, for the doctors have revealed it; and the knowledge knocks the satisfaction out of all these functions. They are partners of death and the worm is their brother, and they turn to a mere flatness.

The one sure thing about Marbury is that it’s a horrible place. But so is right here, too. And there’s certain benefit in the obviousness of its brutality, because in Marbury there’s no doubt about the nature of things: good and evil, or guilt and innocence, for example. Not like here, where you could be sitting in the park next to a doctor or someone and not have any idea what a sick and dangerous sonofabitch he really is. Because we always expect things to be proper, even if we haven’t learned our fucking lesson that it just doesn’t work out like that all the time.

Given the choice between seeing an evil socialist doctor, and admitting to my boyfriend that I believed doctors were evil socialists, I chose to see the doctor.

Evil ethicists are the holocaust of humanity; if philosophy can be the instant sunlight to their endless vampirism, it will save more lives than all the doctors who have ever lived.

It would upset us, but would we think it unloving if a doctor told us we had a potentially fatal cancer? And would the doctor not tell us if the cancer could be eradicated? Why then do we not tell unsaved people about the cancer of sin and evil and how the inevitable penalty of eternal destruction can be avoided by the atoning sacrifice of Jesus Christ?

But more than that, if you ally yourself with people who are prepared to fight to make a difference, then your life will always be in danger. I don't think it's fair to ever blame the person who makes the stand. Because the Doctor's so old, because he's done this so many times before, he sometimes forgets how dangerous it is. But if he didn't create the danger by opposing evil, if he didn't get these people to help him, then terrible things would happen. Standing up for what's right is always the best thing to do.

The thing that really is trying to tyrannize through government is Science. The thing that really does use the secular arm is Science. And the creed that really is levying tithes and capturing schools, the creed that really is enforced by fine and imprisonment, the creed that really is proclaimed not in sermons but in statues, and spread not by pilgrims but by policemen—that creed is the great but disputed system of thought which began with Evolution and has ended in Eugenics. Materialism is really our established Church; for the government will really help it to persecute its heretics…I am not frightened of the word ‘persecution’…It is a term of legal fact. If it means the imposition by the police of a widely disputed theory, incapable of final proof—then our priests are not now persecuting, but our doctors are.

Doctor Copeland belt old evil anger in him. The words rose inchoately to his throat and he could not speak them. They would listen to the old man. Yet to word the reason they will not attend.

The main trouble, the root of the future evil, was loss of faith in the value of one’s own opinion. People imagined that the time when they followed the urgings of their moral sense was gone, that now they had to sing to the general tune and live by foreign notions imposed on everyone.

Doctor Spielvogel, it alleviates nothing fixing the blame - blaming is still ailing, of course, of course - but nonetheless, what was it with these Jewish parents, what, that they were able to make us little Jewish boys believe ourselves to be princes on the one hand, unique as unicorns on the one hand, geniuses and brilliant like nobody has ever been brilliant and beautiful before in the history of childhood - saviors and sheer perfection on the one hand, and such bumbling, incompetent, thoughtless, helpless, selfish, evil little shits, little ingrates, on the other!

Personally, he much preferred to get them chatting. People were generally much less inclined to want to kill you once you’d chatted for a bit, and if they weren’t, well, at least you could use the time to think of an escape plan.

The main misfortune, the root of all the evil to come, was the loss of confidence in the value of one's own opinion. People imagined that it was out of date to follow their own moral sense, that they must all sing in chorus, and live by other people's notions, notions that were being crammed down everybody's throat.

When the moon was full, my mother would burn sandlewood incense throughout her flat with the windows closed. Kali Mata had told her to do this to vanquish evil spirits and mosquitoes. We stopped the practice for a year when the doctor said it was giving me asthma. Ma believes that was the year everything went wrong.

Now let’s take up the minorities in our civilization, shall we? Bigger the population, the more minorities. Don’t step on the toes of the dog-lovers, the cat-lovers, doctors, lawyers, merchants, chiefs, Mormons, Baptists, Unitarians, second-generation Chinese, Swedes, Italians, Germans, Texans, Brooklynites, Irishmen, people from Oregon or Mexico. The people in this book, this play, this TV serial are not meant to represent any actual painters, cartographers, mechanics anywhere. The bigger your market, Montag, the less you handle controversy, remember that! All the minor minor minorities with their navels to be kept clean. Authors, full of evil thoughts, lock up your typewriters. They did. Magazines became a nice blend of vanilla tapioca. Books, so the damned snobbish critics said, were dishwater. No wonder books stopped selling, the critics said. But the public, knowing what it wanted, spinning happily, let the comic books survive. And the three-dimensional sex-magazines, of course. There you have it, Montag. It didn’t come from the Government down. There was no dictum, no declaration, no censorship, to start with, no! Technology, mass exploitation, and minority pressure carried the trick, thank God. Today, thanks to them, you can stay happy all the time, you are allowed to read comics, the good old confessions, or trade journals.

especially those of us who use magic on a regular basis, have to work the wards." "So hes basically blocking members of the Authority?" "Hounds use magic every day. Doctors, teachers." "Point taken. Good to know she's safe from evil magic-using teachers.

Just because one understands psychology, Robert, doesn’t mean one is immune to psychological traumas and pressures. Just because one is a doctor, doesn’t mean one doesn’t get sick.

Evil is just a measure of how much your choices take away other people's.

It doesn’t mean that the system is evil or out to screw you; it means that its goals are not aligned with yours, despite the public face it provides. You

People who want to put up walls and turn refugees away today are not acting all that differently from the Nazi collaborators who, in the words of the philosopher Hannah Arendt, embodied the “banality of evil.” Anyone willing to countenance thousands of children dying at sea or living in subhuman conditions within the confines of refugee camps is just as cruel as they were.

Psychology’s service to U.S. national security has produced a variant of what the psychiatrist Robert Lifton has called, in his study of Nazi doctors, a “Faustian bargain.” In this case, the price paid has been the American Psychological Association’s collective silence, ethical “numbing,” and, over time, historical amnesia. 3 Indeed, Lifton emphasizes that “the Nazis were not the only ones to involve doctors in evil”; in defense of this argument, he cites the Cold War “role of …American physicians and psychologists employed by the Central Intelligence Agency…for unethical medical and psychological experiments involving drugs and mind manipulation.” 4

I ask a patient in antenatal clinic how many weeks she is now. There’s a long pause. Cogs turn. A camera slowly pans across a wasteland. Maths isn’t everyone’s strong point, but I’m after the number between six and forty that people must constantly ask her about. Finally: ‘In total?’ Yes, in total. ‘God, I couldn’t even tell you in months . . .’ Has she got amnesia? Is she a clone of another woman currently being held prisoner in an evil sci-fi villain’s lair? I start to ask when her last period was, and she interrupts. ‘Well, I’m thirty-two in June, so that’s got to be more than a thousand weeks . . .

Perhaps I was mad, as I thought at moments; perhaps I was not like other men? But I was able to do the same things the others did; with a little effort and industry I could read Plato, was able to solve problems in trigonometry or follow a chemical analysis. These was only one thing I could not do: wrest the dark secret goal from myself and keep it before me as others did who knew exactly what they wanted to be- professors, lawyers, doctors, artists, however long this would take them and whatever difficulties and advantages this decision would bear in its wake. This I could not do. Perhaps I would become something similar but how was I to know? Perhaps I would have to continue my search for years on end and would not become anything, and would not reach a goal. Perhaps I would reach this goal but it would turn out to be an evil, dangerous, horrible one?

The fear instinct had been triggered by the sharp needles, the blood, and the disease. The generalization instinct had put me in a box as a plundering European. The blame instinct made the villagers take a stand against the evil doctor who had come to steal their blood. The urgency instinct made people make up their minds way too fast.

According to the legend an evil old doctor, who called himself God and us dogs, created the first boy in his adolescent image. The boy peopled the garden with male phantoms that rose from his ejaculations. This angered God, who was getting on in years. He decided it endangered his position as CREATOR. So he crept upon the boy and anaesthetized him and made Eve from his rib. Henceforth all creation of beings would process through female channels. But some of Adam's phantoms refused to let God near them under any pretext.

Doctor, I will be as direct with you as I can. I have long and do still steadfastly believe that slavery is the great cause of all the chief evils of our land. It is a cancer eating at our bowels, the source of all our misery, individual, political, and economic.

Then untruth came to the Russian land. The main trouble, the root of the future evil, was loss of faith in the value of one’s own opinion. People imagined that the time when they followed the urgings of their moral sense was gone, that now they had to sing to the general tune and live by foreign notions imposed on everyone. The dominion of the ready-made phrase began to grow—first monarchistic, then revolutionary.

All I ask,” the doctor said, “is that you keep in mind that all creations, all advances, all inventions, come with a price. They can be used for good or they can be used for evil. But in my philosophy, mine is not to determine politics or to decide if a certain advance should be created. Mine is to determine if it could be created. There’s no use in debating the morals when I don’t even know if something will work.

The bigger the population, the more minorities. Don't step on the toes of the dog-lovers, the cat-lovers, doctors, lawyers, merchants, chiefs, Mormons, Baptists, Unitarians, second-generation Chinese, Swedes, Italians, Germans, Texans, Brooklynites, Irishmen, people from Oregon or Mexico...The bigger your market, Montag, the less you handle controversy, remember that! All the minor minorities with their navels to be kept clean. Authors, full of evil thoughts, lock up your typewriters. They did...There you have it, Montag. It didn't come from the Government down. There was no dictum, no declaration, no censorship, to start with, no! Technology, mass exploitation, and minority pressure carried the trick, thank God. Today, thanks to them, you can stay happy all the time...

The main misfortune, the root of all the evil to come, was the loss of confidence in the value of one’s own opinion. People imagined that it was out of date to follow their own moral sense, that they must all sing in chorus, and live by other people’s notions, notions that were being crammed down everybody’s throat.

And at this point he made his fatal, terrible mistake. He mistook the spirit of the times, the social, universal evil, for a private and domestic one. He listened to our cliches, to our unnatural official tone, and he thought it was because he was second-rate, a nonentity, that we talked like this. I suppose you find it incredible that such trivial things could matter so much in our married life. You can't imagine how important this was, what foolish things this childish nonsense made him do.

If you think about it, the public perception of funky brain chemistry has been as varied and weird as the symptoms, historically speaking. If I had been born a Native American in another time, I might have been lauded as a medicine man. My voices would have been seen as the voices of ancestors imparting wisdom. I would have been treated with great mystical regard. If I had lived in biblical times, I might have been seen as a prophet, because, let’s face it, there are really only two possibilities: either prophets were actually hearing God speaking to them, or they were mentally ill. I’m sure if an actual prophet surfaced today, he or she would receive plenty of Haldol injections, until the sky opened up and the doctors were slapped silly by the Hand of God. In the Dark Ages my parents would have sent for an exorcist, because I was clearly possessed by evil spirits, or maybe even the Devil himself. And if I lived in Dickensian England, I would have been thrown into Bedlam, which is more than just a description of madness. It was an actual place—a “madhouse” where the insane were imprisoned in unthinkable conditions. Living in the twenty-first century gives a person a much better prognosis for treatment, but sometimes I wish I’d lived in an age before technology. I would much rather everyone think I was a prophet than some poor sick kid.

The surest road to health, say what they will, Is never to suppose we shall be ill. Most of those evils we poor mortals know, From doctors and imagination flow.

You can't go against the NFL. They will squash, he told the PBS news show Frontline. Omalu

Have you ever had the chance to do evil in order to produce some good?

It is difficult to catch a black cat in a dark room, especially when it’s not there.

I believe the signs we are seeing today most certainly point to the rapture of the church. These are indeed end times. I believe that one day very soon, Jesus Christ Himself will come in the clouds and millions of people will see their battles end... I believe that followers of Christ from all around the world, of every race, creed, color, age, economic standing, and religious affiliation will vanish in a single moment of time ... gone. The Word of God describes it as a 'twinkling of an eye.' In an instant, there will be boardrooms without directors, classrooms without teachers, hospitals without doctors and nurses, cars without drivers, airplanes without pilots, and loved ones disappearing mid-sentance and mid-morning coffee. I am sure that complete chaos won't even begin to describe it. I imagine a worldwide crescendo of screaming voices. When the dust clears, everone left on earth will know emptiness beyond description and a greater sense of evil than has ever been thought to exist. It will be the condition of things. Overwhelming sadness, confusion, loss, and insecurity will be worldwide. It will happen at that time, even as it did on that September morning.

Lecturing the assembled publicists and stylists, my mom says that if any aboriginal peoples or primitive tribe still does not celebrate her acting, that’s only because those subjugated native cultures find themselves oppressed by an evil, fundamentalist form of religion. Their budding appreciation of her films is obviously being quashed by some devilish imam or patriarchal ayatollah or witch doctor.

The bigger the population, the more minorities. Don't step on the toes of the dog-lovers, the cat-lovers, doctors, lawyers, merchants, chiefs, Mormons, Baptists, Unitarians, second-generation Chinese, Swedes, Italians, Germans, Texans, Brooklynites, Irishmen, people from Oregon or Mexico...The bigger your market, Montag, the less you handle controversy, remember that! All the minor minorities with their navels to be kept clean. Authors, full of evil thoughts, lock up your typewriters. They did...There you have it Montag. It didn't come from the Government down. There was no dictum, no declaration, no censorship, to start with, no! Technology, mass exploitation, and minority pressure carried the trick, thank God. Today, thanks to them, you can stay happy all the time, you are allowed to read comics, the good old confessions, or trade journals.

Capability doesn't equal intent, Doctor. Do you want what she knows or not? Because if you keep looking at her like the caged lab rat, she'll keep looking at you like the evil bloody scientist with the big syringe.

Or there were the poets and thinkers. Suppose he had had that passion, and had gone to Sir William Bradshaw, a great doctor yet to her extremely evil, without sex or lust, extremely polite to women, but capable of some indescribable outrage—forcing your soul, that was it—if this young man had gone to him, and Sir William impressed him, like that, with his power, might he not then have said (indeed she felt it now), Life is made intolerable; they make life intolerable, men like that?

Do you know, my dear fellow,” Derville went on after a pause, “there are in modern society three men who can never think well of the world—the priest, the doctor, and the man of law? And they wear black robes, perhaps because they are in mourning for every virtue and every illusion. The most hapless of the three is the lawyer. When a man comes in search of the priest, he is prompted by repentance, by remorse, by beliefs which make him interesting, which elevate him and comfort the soul of the intercessor whose task will bring him a sort of gladness; he purifies, repairs and reconciles. But we lawyers, we see the same evil feelings repeated again and again, nothing can correct them; our offices are sewers which can never be cleansed.

He said he was not afraid because years before a witch doctor gave him a charm against evil spirits. "Let me see that charm," I asked. "It's words," he said. "It's a word charm." "Can you say them to me?" "Sure," he said and he droned, "In nomine Patris et Filli et Spiritus Sancti." "What does it mean?" He raised his shoulder. "I don't know," he said. "It's a charm against evil spirits so I am not afraid of them." I've dredged this conversation out of a strange-sounding Spanish but there is no doubt one of his charm, and it worked for him.

There was once a town in the heart of America where all life seemed to live in harmony with its surroundings. The town lay in the midst of a checkerboard of prosperous farms, with fields of grain and hillsides of orchards where, in spring, white clouds of bloom drifted above the green fields. In autumn, oak and maple and birch set up a blaze of color that flamed and flickered across a backdrop of pines. Then foxes barked in the hills and deer silently crossed the fields, half hidden in the mists of the fall mornings. Along the roads, laurel, viburnum, and alder, great ferns and wildflowers delighted the traveler's eye through much of the year. Even in winter the roadsides were places of beauty, where countless birds came to feed on the berries and on the seed heads of the dried weeds rising above the snow. The countryside was, in fact, famous for the abundance and variety of its bird life, and when the flood of migrants was pouring through in spring and fall people traveled from great distances to observe them. Others came to fish the streams, which flowed clear and cold out of the hills and contained shady pools where trout lay. So it had been from the days many years ago when the first settlers raised their homes, sank their wells, and built their barns. Then a strange blight crept over the area and everything began to change. Some evil spell had settled on the community: mysterious maladies swept the flocks of chickens, the cattle, and sheep sickened and died. Everywhere was a shadow of death. The farmers spoke of much illness among their families. In the town the doctors had become more and more puzzled by new kinds of sickness appearing among their patients. There had been sudden and unexplained deaths, not only among adults but even among children whoe would be stricken suddently while at play and die within a few hours. There was a strange stillness. The birds, for example--where had they gone? Many people spoke of them, puzzled and disturbed. The feeding stations in the backyards were deserted. The few birds seen anywhere were moribund; they trembled violently and could not fly. It was a spring without voices. On the mornings that had once throbbed with the dawn chorus of robins, catbirds, doves, jays, wrens, and scores of other bird voices there was no sound; only silence lay over the fields and woods and marsh. On the farms the hens brooded, but no chicks hatched. The farmers complained that they were unable to raise any pigs--the litters were small and the young survived only a few days. The apple trees were coming into bloom but no bees droned among the blossoms, so there was no pollination and there would be no fruit. The roadsides, once so attractive, were now lined with browned and withered vegetation as though swept by fire. These, too, were silent, deserted by all living things. Even the streams were not lifeless. Anglers no longer visited them, for all the fish had died. In the gutters under the eaves and between the shingles of the roofs, a white granular powder still showed a few patches; some weeks before it had fallen like snow upon the roofs and the lawns, the fields and streams. No witchcraft, no enemy action had silenced the rebirth of life in this stricken world. The people had done it to themselves.

Pendennis, sir," he said, "your idleness is incorrigible and your stupidity beyond example. You are a disgrace to your school, and to your family, and I have no doubt will prove so in after-life to your country. If that vice, sir, which is described to us as the root of all evil, be really what moralists have represented (and I have no doubt of the correctness of their opinion), for what a prodigious quantity of future crime and wickedness are you, unhappy boy, laying the seed! Miserable trifler! A boy who construes de and, instead of de but, at sixteen years of age is guilty not merely of folly, and ignorance, and dulness inconceivable, but of crime, of deadly crime, of filial ingratitude, which I tremble to contemplate. A boy, sir, who does not learn his Greek play cheats the parent who spends money for his education. A boy who cheats his parent is not very far from robbing or forging upon his neighbour. A man who forges on his neighbour pays the penalty of his crime at the gallows. And it is not such a one that I pity (for he will be deservedly cut off), but his maddened and heart-broken parents, who are driven to a premature grave by his crimes, or, if they live, drag on a wretched and dishonoured old age. Go on, sir, and I warn you that the very next mistake that you make shall subject you to the punishment of the rod. Who's that laughing? What ill-conditioned boy is there that dares to laugh?" shouted the Doctor.

The protest against evil which is at the very core of metaphysical revolt is significant in this regard. It is not the suffering of a child, which is repugnant in itself, but the fact that the suffering is not justified. After all, pain, exile, or confinement are sometimes accepted when dictated by good sense or by the doctor. In the eyes of the rebel, what is missing from the misery of the world, as well as from its moments of happiness, is some principle by which they can be explained. The insurrection against evil is, above all, a demand for unity. The rebel obstinately confronts a world condemned to death and the impenetrable obscurity of the human condition with his demand for life and absolute clarity. He is seeking, without knowing it, a moral philosophy or a religion. Rebellion, even though it is blind, is a form of asceticism. Therefore, if the rebel blasphemes, it is in the hope of finding a new god. He staggers under the shock of the first and most profound of all religious experiences, but it is a disenchanted religious experience. It is not rebellion itself that is noble, but its aims, even though its achievements are at times ignoble.

There's a reason they say nothing good ever came out of a committee. Beware of Focus Groups, Working Parties, Conference Calls, and people who find ninety-nine reasons to say no before they find a single reason to say yes. It's these people who are responsible for most of the evil in the universe.

The concepts of health and sickness, good and evil, better and worse, have the same use and relation to life as those of long and short, high and low to carpentry: even a short piece of wood can be three inches long. Even cancer is called a growth, and when Ramana Maharshi was dying of cancer he resisted the doctors, saying, “It wants to grow, too. Let it.” This is, perhaps, an extreme example of renunciation—not of love or energy—but of willing right as against wrong, and thus of renouncing one’s own separateness from everything that happens, which is what Tillich called “the courage to be.

We have family on Mars. And when you have children, there isn't anything you wouldn't do to protect them." Doctor: "You'd even allow an innocent person to die?" "Yes, if I had to." Doctor: "Well then, that's the difference between us. I'd give up my own life without hesitation; it's mine to give. Just don't ask me to give up anybody else's. ... This is how evil starts: With the belief that the ends justify the means. But once you start down that road, there's no turning back. What if you can save a million lives, but you have to let ten people die? Or a hundred? Or a hundred thousand? Where do you stop?

Then untruth came to the Russian land. The main trouble, the root of the future evil, was loss of faith in the value of one’s own opinion. People imagined that the time when they followed the urgings of their moral sense was gone, that now they had to sing to the general tune and live by foreign notions imposed on everyone.

The soldier within her was urging her to just kill them. Gun them down, if the physics would even let her. Or keep them up there, closer to where the death was. But she'd been among civilians and Colonials a long time. Also, she'd been taught to think that the Parthenon were the right and the good. And rather than that meaning they got to do what they liked, and their actions would be whitewashed as right and good because of who they were, it meant they had to actually do right and good things. Active virtue, defending humanity and never, ever giving in to the temptation that Doctor Parsefer had strewn in their path when she'd cooked up her perfect vat-born warrior angels. If these angels were ever to fall, we would be such a force for evil in the universe. It was a terrible thing to look into the heart of your culture and know that you were intended for monstrosity and only an active devotion to the good of others would keep you from it, even when those others hated you.

Many had been raped and most of these rape victims had fallen prey to male members of their own family, usually their own fathers. Unmarried women who became pregnant as a result of these rapes were murdered as soon as their condition was discovered to wash away the disgrace and keep the scandal hidden. In some cases the murderer was the rapist himself. Some victims were deliberately poisoned with the pesticides that were used to spray the apple trees in that region famous for its apple production. The death certificate would read: “Death from natural causes.” No doctor was required to obtain a death certificate for these women. Witnesses were sufficient.

The doctor paused, thought for a moment, and then said, “That is a good question. Sometimes evil knows that people will promptly reject evil, so it disguises itself as good and then attacks good as if it were evil. In the confusion, evil can accomplish its mission. Does that make sense?” For me as a Buddhist, this actually did make sense.

DEAR MAMA, I’m sorry it’s taken me so long to write. Every time I try to write to you and Papa I realize I’m not saying the things that are in my heart. That would be O.K., if I loved you any less than I do, but you are still my parents and I am still your child. I have friends who think I’m foolish to write this letter. I hope they’re wrong. I hope their doubts are based on parents who loved and trusted them less than mine do. I hope especially that you’ll see this as an act of love on my part, a sign of my continuing need to share my life with you. I wouldn’t have written, I guess, if you hadn’t told me about your involvement in the Save Our Children campaign. That, more than anything, made it clear that my responsibility was to tell you the truth, that your own child is homosexual, and that I never needed saving from anything except the cruel and ignorant piety of people like Anita Bryant. I’m sorry, Mama. Not for what I am, but for how you must feel at this moment. I know what that feeling is, for I felt it for most of my life. Revulsion, shame, disbelief—rejection through fear of something I knew, even as a child, was as basic to my nature as the color of my eyes. No, Mama, I wasn’t “recruited.” No seasoned homosexual ever served as my mentor. But you know what? I wish someone had. I wish someone older than me and wiser than the people in Orlando had taken me aside and said, “You’re all right, kid. You can grow up to be a doctor or a teacher just like anyone else. You’re not crazy or sick or evil. You can succeed and be happy and find peace with friends—all kinds of friends—who don’t give a damn who you go to bed with. Most of all, though, you can love and be loved, without hating yourself for it.” But no one ever said that to me, Mama. I had to find it out on my own, with the help of the city that has become my home. I know this may be hard for you to believe, but San Francisco is full of men and women, both straight and gay, who don’t consider sexuality in measuring the worth of another human being. These aren’t radicals or weirdos, Mama. They are shop clerks and bankers and little old ladies and people who nod and smile to you when you meet them on the bus. Their attitude is neither patronizing nor pitying. And their message is so simple: Yes, you are a person. Yes, I like you. Yes, it’s all right for you to like me too. I know what you must be thinking now. You’re asking yourself: What did we do wrong? How did we let this happen? Which one of us made him that way? I can’t answer that, Mama. In the long run, I guess I really don’t care. All I know is this: If you and Papa are responsible for the way I am, then I thank you with all my heart, for it’s the light and the joy of my life. I know I can’t tell you what it is to be gay. But I can tell you what it’s not. It’s not hiding behind words, Mama. Like family and decency and Christianity. It’s not fearing your body, or the pleasures that God made for it. It’s not judging your neighbor, except when he’s crass or unkind. Being gay has taught me tolerance, compassion and humility. It has shown me the limitless possibilities of living. It has given me people whose passion and kindness and sensitivity have provided a constant source of strength. It has brought me into the family of man, Mama, and I like it here. I like it. There’s not much else I can say, except that I’m the same Michael you’ve always known. You just know me better now. I have never consciously done anything to hurt you. I never will. Please don’t feel you have to answer this right away. It’s enough for me to know that I no longer have to lie to the people who taught me to value the truth. Mary Ann sends her love. Everything is fine at 28 Barbary Lane. Your loving son, MICHAEL

Drop all this foolishness. Once and for all. Do not play the simpleton, do not be coy, do not lower your eyes bashfully. It will end badly someday. The dreadful line is very close here. One step, and you fall straight into the abyss. That is where the whole evil lies. Do not be embarrassed to refuse. Pretend that you never learned to dance or have broken your leg.

The devotee boasted that he would never abandon the faith; and therefore he persecuted for the faith. But the doctor of science actually boasts that he will always abandon a hypothesis; and yet he persecutes for the hypothesis. The Inquisitor violently enforced his creed, because it was unchangeable. The savant enforces it violently because he may change it the next day.

I’m not entirely convinced that there are limits to misfortune and evil, You may be right, said the doctor, and then, as if he were talking to himself, Something has to happen here, a conclusion that contains a certain contradiction, either there is something worse than this, after all, or, from now on, things are going to get better, although all the indications suggest otherwise.

You can be a brilliant moral philosopher with a prize-winning doctoral thesis expounding the evils of war, and still be given a hard time by a draft board evaluating your claim to be a conscientious objector. Yet if you can say that one or both of your parents is a Quaker you sail through like a breeze, no matter how inarticulate and illiterate you may be on the theory of pacifism or, indeed, Quakerism itself.

Perhaps I was mad, as I thought at moments; perhaps I was not like other men? But I was able to do the same things the others did; with little effort and industry I could read Plato, was able to solve problems in trigonometry or follow a chemical analysis. There was only one thing I could not do: wrest the dark secret goal from myself and keep it before me as others did who knew exactly what they wanted to be--professors, lawyers, doctors, artists, however long this would take them and whatever difficulties and advantages this decision would bear in its wake. This I could not do. Perhaps I would become something similar, but how was I to know? Perhaps I would have to continue my search for years on end and would not become anything, and would not reach a goal. Perhaps I would reach this goal but it would turn out to be an evil, dangerous, horrible one?

Alex cornered her right before she was going to make an appointment at the nurse’s station to see him. “Bree, I’m going to be referring you to Carlo from now on,” Alex informed her. “I think in light of recent events it would be a conflict of interest for me to continue to be your doctor.” “Is that right?” Bree asked leaning her elbow on the counter and raising an eyebrow. “Yes, I wouldn’t feel comfortable about it considering what you did to Carrie.” “Aw, that’s nice,” Bree smiled sarcastically, staring up at his smug self-righteous face. “Nice to know this place has such moral upstanding doctors.” “Yes, so I will be referring you to him from now on,” Alex said, clenching his jaw. “Great,” Bree said, fighting not to roll her eyes. “Have a good afternoon,” he said curtly and turned to walk away. Don’t do it. Don’t do it, Bree. The evil Bree won though. “You too, Dr. Home Wrecker.” Alex’s step faltered but he didn’t turn around.

The doctor from the mainland came and went. Silence settled over the island again, like a displaced curtain falling back in thickened, heavier folds. For there was a different quality in the silence now. It had tasted something, rich food on which it had long been thinly rationed. Shadowy things were trooping up, called by that scent of blood, like flies that smell carrion. They were not strangers to the old house; they had been ill-fed and at a distance, now they were hungry and avid and near.

By far the easiest grounds for gaining conscientious objector status in wartime are religious. You can be a brilliant moral philosopher with a prize-winning doctoral thesis expounding the evils of war, and still be given a hard time by a draft board evaluating your claim to be a conscientious objector. Yet if you can say that one or both of your parents is a Quaker you sail through like a breeze, no matter how inarticulate and illiterate you may be on the theory of pacifism or, indeed, Quakerism itself.

But no matter how carefully we schedule our days, master our emotions, and try to wring our best life now from our better selves, we cannot solve the problem of finitude. We will always want more. We need more. We are carrying the weight of caregiving and addiction, chronic pain and uncertain diagnosis, struggling teenagers and kids with learning disabilities, mental illness and abusive relationships. A grandmother has been sheltering without a visitor for months, and a friend's business closed its doors. Doctors, nurses, and frontline workers are acting as levees, feeling each surge of the disease crash against them. My former students, now serving as pastors and chaplains, are in hospitals giving last rites in hazmat suits. They volunteer to be the last person to hold his hand. To smooth her hair. The truth if the pandemic is the truth of all suffering: that it is unjustly distributed. Who bears the brunt? The homeless and the prisoners. The elderly and the children. The sick and the uninsured. Immigrants and people needing social services. People of color and LGBTQ people. The burdens of ordinary evils— descriminations, brutality, predatory lending, illegal evictions, and medical exploitation— roll back on the vulnerable like a heavy stone. All of us struggle against the constraints places on our bodies, our commitments, our ambitions, and our resources, even as we're saddled with inflated expectations of invincibility. This is the strange cruelty of suffering in America, its insistence that everything is still possible.

Then the child of Zeus, Helen, decided she would mix the wine220 with drugs to take all pain and rage away, to bring forgetfulness of every evil. Whoever drinks this mixture from the bowl will shed no tears that day, not even if her mother or her father die, nor even if soldiers kill her brother or her darling son with bronze spears before her very eyes. Helen had these powerful magic drugs from Polydamna, wife of Thon, from Egypt, where fertile fields produce the most narcotics:230 some good, some dangerous. The people there are skillful doctors. They are the Healer’s people.

Thursday, March 15, 2007 I ask a patient in prenatal clinic how many weeks she is now. There’s a long pause. Cogs turn. A camera slowly pans across a wasteland. Math isn’t everyone’s strong point, but I’m after the number between six and forty that people must constantly ask her about. Finally: “In total?” Yes, in total. “God, I couldn’t even tell you in months . . .” Has she got amnesia? Is she a clone of another woman currently being held prisoner in an evil sci-fi villain’s lair? I start to ask when her last period was, and she interrupts. “Well, I’m thirty-two in June, so that’s got to be more than a thousand weeks . . .” Christ.

And now, O kind-hearted reader, I feel myself constrained, in the telling of this little story, to depart altogether from the principles of story telling to which you probably have become accustomed and to put the horse of my romance before the cart. There is a mystery respecting Mr and Mrs Peacocke which, according to all laws recognised in such matters, ought not to be elucidated till, let us say, the last chapter but two, so that your interest should be maintained almost to the end, -- so near the end that there should be left only space for those little arrangements which are necessary for the well-being, or perhaps for the evil-being, of our personages. It is my purpose to disclose the mystery at once, and to ask you to look for your interest, -- should you choose to go on with my chronicle, -- simply in the conduct of my persons, during this disclosure, to others. You are to know it all before the Doctor or the Bishop, -- before Mrs. Wortle or the Hon Mrs Stantiloup, or Lady De Lawle. You are to know it all before the Peacockes become aware that it must necessarily be disclosed to any one. It may be that when I shall have once told the mystery there will no longer be any room for interest in the tale to you. That there are many such readers of novels I know. I doubt whether the greater number be not such. I am far from saying that the kind of interest of which I am speaking – and of which I intend to deprive myself, -- is not the most natural and the most efficacious. What would the ‘Black Dwarf’ be if every one knew from the beginning that he was a rich man and a baronet? – or ‘The Pirate,’ if all the truth about Norna of the Fitful-head had been told in the first chapter? Therefore, put the book down if the revelation of some future secret be necessary for your enjoyment. Our mystery is going to be revealed in the next paragraph, -- in the next half-dozen words. Mr and Mrs Peacocke were not man and wife.

Your mouth can correct what is wrong. Your eyes can see evil and your mouth can speak righteousness. Your body can say I am sick while your mouth can say I am healed. Your eyes can say I am blind but your mouth can say I can see, Your pocket can say I am empty while your mouth can say I am swimming in abundance. Your Doctor can say that you are HIV Postive and Cancer but your mouth can say my body is a holy temple of God and by His stripes I am healed. Your womb can say that you are barren while your mouth can say "Behold, children are a gift of the LORD, The fruit of the womb is a reward." Don´t live by sight, live by faith. Put it in practice.

Astarte has come again, more powerful than before. She possesses me. She lies in wait for me. December 97 My cruelty has also returned: the cruelty which frightens me. It lies dormant for months, for years, and then all at once awakens, bursts forth and - once the crisis is over - leaves me in mortal terror of myself. Just now in the avenue of the Bois, I whipped my dog till he bled, and for nothing - for not coming immediately when I called! The poor animal was there before me, his spine arched, cowering close to the ground, with his great, almost human, eyes fixed on me... and his lamentable howling! It was as though he were waiting for the butcher! But it was as if a kind of drunkenness had possessed me. The more I struck out the more I wanted to strike; every shudder of that quivering flesh filled me with some incomprehensible ardour. A circle of onlookers formed around me, and I only stopped myself for the sake of my self-respect. Afterwards, I was ashamed. I am always ashamed of myself nowadays. The pulse of life has always filled me with a peculiar rage to destroy. When I think of two beings in love, I experience an agonising sensation; by virtue of some bizarre backlash, there is something which smothers and oppresses me, and I suffocate, to the point of anguish. Whenever I wake up in the middle of the night to the muted hubbub of bumps and voices which suddenly become perceptible in the dormant city - all the cries of sexual excitement and sensuality which are the nocturnal respiration of cities - I feel weak. They rise up around me, submerging me in a sluggish flux of embraces and a tide of spasms. A crushing weight presses down on my chest; a cold sweat breaks out on my brow and my heart is heavy - so heavy that I have to get up, run bare-foot and breathless, to my window, and open both shutters, trying desperately to breathe. What an atrocious sensation it is! It is as if two arms of steel bear down upon my shoulders and a kind of hunger hollows out my stomach, tearing apart my whole being! A hunger to exterminate love. Oh, those nights! The long hours I have spent at my window, bent over the immobile trees of the square and the paving-stones of the deserted street, on watch in the silence of the city, starting at the least noise! The nights I have passed, my heart hammering in anguish, wretchedly and impatiently waiting for my torment to consent to leave me, and for my desire to fold up the heavy wings which beat inside the walls of my being like the wings of some great fluttering bird! Oh, my cruel and interminable nights of impotent rebellion against the rutting of Paris abed: those nights when I would have liked to embrace all the bodies, to suck in all the breaths and sup all the mouths... those nights which would find me, in the morning, prostrate on the carpet, scratching it still with inert and ineffectual fingers... fingers which never know anything but emptiness, whose nails are still taut with the passion of murder twenty-four hours after the crises... nails which I will one day end up plunging into the satined flesh of a neck, and... It is quite clear, you see, that I am possessed by a demon... a demon which doctors would treat with some bromide or with all-healing sal ammoniac! As if medicines could ever be imagined to be effective against such evil!

It is not a war, it is a lesson of life (the second part) ......... We believed, in our ignorance and arrogance, that we can be invincible, that we are superior to any other living being on the face of the earth. Is it nature? I broke it down and raped her, in the name of the god of money, convinced that Mother Earth did not suffer the blow, to exploit it forever. I took, stole, with outstretched hands, torn, cut, shattered, breaking down everything that appeared in our path. We have sickened the Earth and now its screams of pain are resounding in the global reach of a pandemic that, for us, people have the taste of catastrophe. And now we find ourselves stopped, beaten by a life lesson that we did not expect, we consider ourselves unjust, we consider ourselves at war. Existence is like this, first it launches small signals like bells, signals that we have always ignored and then finds a way to be heard with its increasingly loud sirens. She tells us that, at any price, she will be able to convince you that good and evil are not the case, that the time has come to realize that, as a living species, we are close to self-destruction. The time has come to realize that the countdown has begun, the safety is almost completely consumed, and this is the last call. For you, for me, for all the creatures that populate the Earth. And for this tormented planet, whose very life depends on our survival. .. New forms of subjectivity must be promoted if we are to aspire to social and epochal changes. It must be understood that freedom is not the choice of car color, that a hug is never ensured, (a doctor told me a phrase that "stuck" in my mind during the senior specialization in a certain medical field. He told me, "You see, there are people coming to us and they wouldn't need three pills a day, but three hugs a day." and distances are not measured in kilometers. We are removed even when we are close in this society where we talk without listening, we eat without tasting, we make love without feeling, we walk without seeing, a society in which we breathe sniffing, darkened by our blind beliefs. Nature has its rules and follows an unknown and sometimes violent design. The world continues and we, the ordinary mortals, have only the power to try to understand, to change our approach, our beliefs, our system. Although it is difficult, very difficult, but we have no other option. The truth, dear gentlemen, is that nothing will be the same as before unless we learn the lesson, otherwise everything will return exactly as before, with our bad ancestral practices and with the awareness that, again, humanity will miss an opportunity to to improve.

The LORD through His prophet, Jeremiah, said, “For my people are foolish; they know me not; they are stupid children; they have no understanding. They are ‘wise’ in doing evil! But how to do good they know not.” (Jeremiah 4: 22). Will this rebuke hold true for you? Sad to note that our knowledge of the LORD is at a play school level. In contrast to our knowledge on the heads of the government, politics, politicians, sports, celebrities, elders, believers, neighbours, friends, relatives, wife, husband, children, our own subjects of expertise etc., which can fetch us a doctoral degree! Shameful, isn’t it? Time to get back on course to pursue after the knowledge of the LORD.

And a Rottweiler named Sadie he keeps chained in the backyard pretty much around the clock from the looks of it.” “The goodest girl,” Noah said dreamily. “We’re gonna steal her.” “We’re not stealing her,” Adam said, exasperated. Noah gave Adam a withering glare. “Dexter needs a friend.” Adam snorted. “Dexter needs a doctor to fix his gas problem. You need more friends.” “Dogs are man’s best friend,” Noah countered, pivoting in his lap just enough to look him dead in the eye. “I want that dog.” “You’re not getting the dog,” Adam snapped, eyes immediately going wide when he realized he’d raised his voice. “Ooh,” Zane said under his breath to Felix. “He’s so getting that dog,” Felix muttered

The story is told in fragmentary narratives written by a Doctor and a Lawyer, culminating in Jekyll’s own full statement of the case. As well as creating a sense of mystery as each narrator witnesses a series of inexplicable events that is only finally explained by Jekyll’s own posthumous statement of his experiments, this structure is also symbolic of the fragmentary personality that Hyde’s existence reveals. For Jekyll is careful to note that Hyde is not simply his own ‘evil’ alter ego – rather he is just one facet of Jekyll’s personality, increased to the maximum. If Hyde is completely evil, it does not necessarily follow that Jekyll is entirely good – he always had the capacity for evil within him, but has repressed it in order to live a socially respectable life. It is this capacity for evil, lying beneath the socially acceptable face of society, that Hyde represents. This has made the novel open to all kinds of intriguing readings that suggest that the Jekyll/Hyde split is symbolic of the divergent experiences of ‘respectable’ Victorian society and their less respectable ‘others’ – a commentary on the hypocrisy of a society that condones certain kinds of behaviour so long as the mask of respectability is maintained. This subtext means that the novel fits easily into the Gothic genre, which is typically concerned with the chaotic forces lying beneath the pretence of civilisation.

Steve Englehart’s latest idea for Doctor Strange was appropriately zany: Strange and his lover/apprentice Clea would be whisked back in time to explore “The Occult History of America,” an adventure that would put them in contact with notable Freemasons like Francis Bacon, George Washington, and Thomas Jefferson. Clea and Benjamin Franklin would have a torrid affair—cuckolding Strange—as they sailed from England to bear witness to the occult-influenced drafting of the Declaration of Independence. Finally, they’d return to the present, where the evil sorcerer Stygro was vampirically feeding off the energy of American patriotism. “It seemed like the thing to do for the bicentennial,” Englehart said.

The LORD through His prophet, Jeremiah, said, “For my people are foolish; they know me not; they are stupid children; they have no understanding. They are ‘wise’ in doing evil! But how to do good they know not.” (Jeremiah 4: 22). Will this rebuke hold true for you? Sad to note that our knowledge of the LORD is at a play school level, in contrast to our knowledge on the heads of the government, politics, politicians, sports, celebrities, elders, believers, neighbours, friends, relatives, wife, husband, children, our own subjects of expertise etc., which can fetch us a doctoral degree! Shameful, isn’t it? The fear of the LORD is the beginning of wisdom and the knowledge of the Holy One is understanding (Proverbs 9: 10).

Our Western politicians avoid mentioning the R word (religion), and instead characterize their battle as a war against 'terror', as though terror were a kind of spirit or force, with a will and a mind of its own. Or they characterize terrorists as motivated by pure 'evil'. But they are not motivated by evil. However misguided we may think them, they are motivated, like the Christian murderers of abortion doctors, by what they perceive to be righteousness, faithfully pursuing what their religion tells them. They are not psychotic; they are religious idealists who, by their own lights, are rational. They perceive their acts to be good, not because of some warped personal idiosyncrasy, and not because they have been possessed by Satan, but because they have been brought up, from the cradle, to have total and unquestioning faith.

No man’s good by accident. Virtue has to be learnt. Pleasure is a poor and petty thing. No value should be set on it: it’s something we share with dumb animals – the minutest, most insignificant creatures scutter after it. Glory’s an empty, changeable thing, as fickle as the weather. Poverty’s no evil to anyone unless he kicks against it. Death is not an evil. What is it then? The one law mankind has that is free of all discrimination. Superstition is an idiotic heresy: it fears those it should love: it dishonours those it worships. For what difference does it make whether you deny the gods or bring them into disrepute?’ These are things which should be learnt and not just learnt but learnt by heart. Philosophy has no business to supply vice with excuses; a sick man who is encouraged to live in a reckless manner by his doctor has not a hope of getting well.

No man’s good by accident. Virtue has to be learnt. Pleasure is a poor and petty thing. No value should be set on it: it’s something we share with dumb animals – the minutest, most insignificant creatures scutter after it. Glory’s an empty, changeable thing, as fickle as the weather. Poverty’s no evil to anyone unless he kicks against it. Death is not an evil. What is it then? The one law mankind has that is free of all discrimination. Superstition is an idiotic heresy: it fears those it should love: it dishonours those it worships. For what difference does it make whether you deny the gods or bring them into disrepute?’ These are things which should be learnt and not just learnt but learnt by heart. Philosophy has no business to supply vice with excuses; a sick man who is encouraged to live in a reckless manner by his doctor has not a hope of getting well. Notes

God’s goodness comes to us amidst the battle and dust of our own suffering, our own long defeat. God always arrives with healing. But he is humble and meek, a king who comes in through the back door of our hearts not to conquer and raze our imperfections away but to hold and heal us by the intimacy of his touch, his presence here with us in the inmost rooms of our suffering. The power of God is radically gentle, never rough with our needs or careless with our yearning. God is fixed upon the restoration of our whole selves and souls, not just the bits that everyone else can see. Yet the very tenderness of his power is something we sometimes treat as his weakness or cruelty because we crave a more visible result. The healing kind of power is not the sort we’ve been taught to respect by existence in a fallen world where power just means brute force. We want the swift and the visible: illness zapped away, money in our hands, brilliant doctors, prosperous lives, and conversion stories by the thousands. We crave visibility and approbation and health and big crowds that make us feel important enough to forget the frail selves we used to be. When we pray for God to come in power to save us, we often picture a scenario in which God invades our lives as the ultimate mighty man to banish our frailty and make us something entirely other than we are, capable of the will and force whose lack we so deeply feel. But God cradles and cherishes our frailty, and that is where the true power of his love is known. I always think it intriguing that in the Gospels Jesus seems far less interested in the faith and hope at work in broken people than merely the healing of their bodies. For I think God knows there is no real healing until our hearts are healed of their fear, our minds cleansed of doubt. Broken bodies, shattered hopes, suffering minds, terrible pasts - they leave us deathly ill with the twisted belief that love can never be great enough to encompass the whole of the story. We feel that we must subtract or conceal part of ourselves if we are ever to win the love of other people or God himself. We are diminished in our own eyes by our suffering, taught to despair of our dreams, to give up our hope that God will come with goodness in his hands. So God creeps in, gentle, and we know his touch because we are not discarded or dismissed, but healed. He comes to unravel our self-doubt, to untangle the evil we have believed, to call us back from the dark lands of our insecurity. He calls us by name and wakes us from sleep so that we rise to ask what this kind and precious King commands, and so often his command is simply to open our hands so that they may be filled with his goodness. For when God arrives as the healer, we learn anew that the anguished hopes we carry are held within God’s hand like the hazelnut of Mother Julian’s vision. The story he weaves for us may look radically different from what we thought we desired, but when it arrives, we will recognize it as the intimate gift of a love whose will for us is always so much greater than our own.

Aside from actual sex crimes, masturbation is one of the most frowned upon sexual acts. During the last century, innumerable texts were written describing the horrific consequences of masturbation. Practically all physical or mental illnesses were attributed to the evils of masturbation. Pallor of the complexion, shortness of breath, furtive expression, sunken chest, nervousness, pimples and loss of appetite are only a few of the many characteristics supposedly resulting from masturbation; total physical and mental collapse was assured if one did not heed the warnings in those handbooks for young men. The lurid descriptions in such texts would be almost humorous, were it not for the unhappy fact that even though contemporary sexologists, doctors, writers, etc. have done much to removed the stigma of masturbation, the deep-seated guilts induced by the nonsense in those sexual primers have been only partially erased. A large percentage of people, especially those over forty, cannot emotionally accept the fact that masturbation is natural and healthy, even if they now accept it intellectually, and they, in turn, relate their repugnance, often subconsciously, to their children.

In The Lucifer Effect, Philip Zimbardo, citing decades of research, details all of the ways that ordinary, average individuals—whether they be soldiers in Guatemala, doctors in Nazi Germany, Hutus in Rwanda—can be stripped of their values, their morality, their souls. After elaborating on the variables that contribute to this process—isolation, drug use, denying people identities—he declares that the most important variable, far and away more important than the others, is the fear of being excluded from the in-group. Manipulating this fear, he asserts, is the most effective way people are transformed from ordinary human beings into human beings capable of evil. We tend to associate the desire for acceptance by the in-group with high school, but according to Zimbardo, this need does not stop at adolescence but continues through adulthood. He cites people’s willingness to suffer painful and or humiliating initiation rites in return for acceptance in fraternities, cults, social clubs, or the military. When the desire to be included is coupled with the terror of being excluded, Zimbardo writes that it can cripple initiative, negate personal autonomy, and lead people to do virtually anything to avoid rejection. “Authorities can command total obedience not through punishment or rewards but by means of the double-edged weapon: the lure of acceptance coupled with the threat of rejection.

Your Honor, it is over now. This has never been a case of trying to get free. I didn’t ever want freedom. Frankly, I wanted death for myself. This was a case to tell the world that I did what I did not for reasons of hate; I hated no one. I knew I was sick or evil or both. Now, I believe I was sick. The doctors have told me about my sickness, and now I have some peace. I know how much harm I have caused. I tried to do the best I could after the arrest to make amends, but no matter what I did, I could not undo the terrible harm I have caused. I feel so bad for what I did to those poor families, and I understand their rightful hate. “I decided to go through with this trial for a number of reasons. One of the reasons was to let the world know that these were not hate crimes. I wanted the world and Milwaukee, which I deeply hurt, to know the truth of what I did. I didn’t want unanswered questions. All the questions have now been answered. I wanted to find out just what it was that caused me to be so bad and evil. But most of all, Mr. Boyle and I decided that maybe there was a way for us to tell the world that if there are people out there with these disorders, maybe they can get some help before they end up being hurt or hurting someone. I think the trial did that. I should have stayed with God. I tried and failed, and created a holocaust. Thank God there will be no more harm that I can do. I take all the blame for what I did. I hurt so many people and I am sorry. In closing, I just want to say that I hope God has forgiven me. I know society will never be able to forgive me. I ask for no consideration.

While the following tragedy may be revolting to read, it must not be forgotten that the existence of it is far more revolting. In Devonshire Place, Lisson Grove, a short while back died an old woman of seventy-five years of age. At the inquest the coroner's officer stated that all he found in the room was a lot of old rags covered with vermin. He had got himself smothered with the vermin. The room was in a shocking condition, and he had never seen anything like it. Everything was absolutely covered with vermin.' The doctor said: 'He found deceased lying across the fender on her back. She had one garment and her stockings on. The body was quite alive with vermin, and all the clothes in the room were absolutely gray with insects. Deceased was very badly nourished and was very emaciated. She had extensive sores on her legs, and her stockings were adherent to those sores. The sores were the result of vermin. Over her bony chest leaped and rolled hundreds, thousands, myriads of vermin.' A man present at the inquest wrote; 'I had the evil fortune to see the body of the unfortunate woman as it lay in the mortuary; and even now the memory of that gruesome sight makes me shudder. There she lay in the mortuary shell, so starved and emaciated that she was a mere bundle of skin and bones. Her hair, which was matted with filth, was simply a nest of vermin. If it is not good for your mother and my mother so to die, then it is not good for this woman, whosoever's mother she might be, so to die. Bishop Wilkinson, who has lived in Zululand, recently said, 'No headman of an African village would allow such a promiscuous mixing of young men and women, boys and girls.' He had reference to the children of the overcrowded folk, who at five have nothing to learn and much to unlearn which they will never unlearn. It is notorious that here in the Ghetto the houses of the poor are greater profit earners than the mansions of the rich. Not only does the poor worker have to live like a beast, but he pays proportionately more for it than does the rich man for his spacious comfort. A class of house-sweaters has been made possible by the competition of the poor for houses. There are more people than there is room, and numbers are in the workhouse because they cannot find shelter elsewhere. Not only are houses let, but they are sublet, and sub-sublet down to the very rooms.

Priests, because they hear confessions and forgive sins and give counsel, are often called doctors of souls. You might call us the specialist surgeons of souls. We find the hidden problems, that people won’t speak about and couldn’t even if they would. We delve into the worst that human beings do—into the things that even they can’t explain—in order to find the person buried underneath the sin. Then we do our best to bring them back up with us. We see some of the harshest ugliness there is. Do you know why a person would cheat on their loving spouse with the full knowledge that it will wreck their children’s lives when the family falls apart? Do you know why a man would turn his own children against their mother so that they refuse to talk to her? Do you know why a woman would torture her children without leaving a mark, and scare them into not telling anyone? Do you know why people fake crimes and get their spouse arrested and sent to prison?” He stared at her expecting an answer, with an intensity that was almost frightening. She tried to voice an answer or two, but in the face of that earnest inquiry, they died unspoken. Easy answers and joking evasions wouldn’t do. She shook her head in the negative. “I do,” he said. “I’ve seen every one of those at least twice. And do you know what it’s taught me?” “What?” she asked, faintly. Sonia felt like she was talking with a monster. She was almost afraid of what lessons it had learned from the worst that human beings had to offer. “That the love of God is greater than all human evil. That where sin abounds, grace abounds more. I’ve seen some of the worst there is, and it doesn’t prove that life is meaningless. It proves that life is worth living. And it proves that we need God. I’m probably the most cynical person you’ve ever met, or ever will meet. But that doesn’t mean that I think life is bad. It means I know how much evil can exist in a good world. That’s what the faith gives me: I can stare evil in the face without blinking, because I know that it’s not the whole story.” He took a deep breath, then continued, a little more relaxed. “I’m sure that’s scary, if you’re used to blinking. I don’t know what to tell you, except that closing your eyes is not the way to be happy. If there’s something that you’re not supposed to look at, then look at it. If there’s something you’re not supposed to think about, then think about it. If something is too horrible to face, face it. Because the truth will set you free.” “You scare me,” she said, but it was an observation, neither a criticism nor a request to stop. He shrugged his shoulders. “Comfort is overrated,” he said. They stood there in silence for a few moments.

Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority—where he may forget "men who are the rule," as their exception;—exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception—than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man—and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):—that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES—sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust—namely, where by a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbé Galiani, the profoundest, acutest, and perhaps also filthiest man of his century—he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"—and not even "ill"—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

Every special human being strives instinctively for his own castle and secrecy, where he is saved from the crowd, the many, the majority—where he can forget the rule-bound "people," for he is an exception to them;—but for the single case where he is pushed by an even stronger instinct straight against these rules, as a person who seeks knowledge in a great and exceptional sense. Anyone who, in his intercourse with human beings, does not, at one time or another, shimmer with all the colours of distress—green and gray with disgust, surfeit, sympathy, gloom, and loneliness—is certainly not a man of higher taste. But provided he does not take all this weight and lack of enthusiasm freely upon himself, always keeps away from it, and stays, as mentioned, hidden, quiet, and proud in his castle, well, one thing is certain: he is not made for, not destined for, knowledge. For if he were, he would one day have to say to himself, "The devil take my good taste! The rule-bound man is more interesting than the exception—than I am, the exception!"— and he would make his way down , above all, "inside." The study of the average man—long, serious, and requiring much disguise, self-control, familiarity, bad company - (all company is bad company except with one’s peers):—that constitutes a necessary part of the life story of every philosopher, perhaps the most unpleasant, foul-smelling part, the richest in disappointments. But if he’s lucky, as is appropriate for a fortunate child of knowledge, he encounters real shortcuts and ways of making his task easier; I’m referring to the so-called cynics, those who, as cynics, simply recognize the animal, the meanness, the "rule-bound man" in themselves and, in the process, still possess that degree of intellectual quality and urge to have to talk about themselves and people like them before witnesses;—now and then they even wallow in books, as if in their very own dung. Cynicism is the single form in which common souls touch upon what honesty is, and the higher man should open his ears to every cruder and more refined cynicism and think himself lucky every time a shameless clown or a scientific satyr announces himself directly in front of him. There are even cases where enchantment gets mixed into the disgust—for example, in those places where, by some vagary of nature, genius is bound up with such an indiscreet billy-goat and ape; as in the Abbé Galiani, the most profound, sharp-sighted, and perhaps also the foulest man of his century—he was much deeper than Voltaire and consequently a good deal quieter. More frequently it happens that, as I’ve intimated, the scientific head is set on an ape’s body, a refined and exceptional understanding in a common soul; among doctors and moral physiologists, for example, that’s not an uncommon occurrence. And where anyone speaks without bitterness and quite harmlessly of men as a belly with two different needs and a head with one, everywhere someone constantly sees, looks for, and wants to see only hunger, sexual desires, and vanity, as if these were the real and only motivating forces in human actions, in short, wherever people speak "badly" of human beings—not even in a nasty way—there the lover of knowledge should pay fine and diligent attention; he should, in general, direct his ears to wherever people talk without indignation. For the indignant man and whoever is always using his own teeth to tear himself apart or lacerate himself (or, as a substitute for that, the world, or God, or society) may indeed, speaking morally, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, the more trivial, the more uninstructive case. And no one lies as much as the indignant man.