Humans Are The Real Monsters Quotes

The real story of the Fleece: there were these two children of Zeus, Cadmus and Europa, okay? They were about to get offered up as human sacrifices, when they prayed to Zeus to save them. So Zeus sent this magical flying ram with golden wool, which picked them up in Greece and carried them all the way to Colchis in Asia Minor. Well, actually it carried Cadmus. Europa fell off and died along the way, but that's not important." "It was probably important to her.

Humanity is so weird. If we’re not laughing, we’re crying or running for our lives because monsters are trying to eat us. And they don’t even have to be real monsters. They could be the ones we make up in our heads. Don’t you think that’s weird?

When I, who is called a "weapon" or a "monster", fight a real monster, I can fully realize that I am just a "human".

Humans were the true monsters and villains, more real than any novel or fantasy could invent.

There are many types of monsters that scare me: Monsters who cause trouble without showing themselves, monsters who abduct children, monsters who devour dreams, monsters who suck blood... and then, monsters who tell nothing but lies. Lying monsters are a real nuisance: They are much more cunning than others. They pose as humans even though they have no understanding of the human heart; they eat even though they've never experienced hunger; they study even though they have no interest in academics; they seek friendship even though they do not know how to love. If I were to encounter such monsters, I would likely be eaten by them... because in truth, I am that monster.

Wanna make a monster? Take the parts of yourself that make you uncomfortable — your weaknesses, bad thoughts, vanities, and hungers — and pretend they’re across the room. It’s too ugly to be human. It’s too ugly to be you. Children are afraid of the dark because they have nothing real to work with. Adults are afraid of themselves.

Why would you even want to be human? We’re fragile. We die.” “You also live. You don’t spend every day wondering why you exist,but don’t feel real, why you look human, but can’t be. You don’t do everything you can to be a good person only to have it constantly thrown in your face that you’re not a person at all.

There are many types of monsters in this world, monsters who will not show themselves and who cause trouble. Monsters who abduct children, monsters who devour dreams, monsters who suck blood, and monsters who always tell lies. Lying monsters are a real nuisance. They are much more cunning than other monsters. They pose as humans, even though they have no understanding of the human heart. They eat, even though they've never experienced hunger. They study even though the have no interest in academics. They seek friendship even though they do not know how to love. If I were to encounter such a monster, I would likely be eaten by it because, in truth, I am that monster.

Personally, I’m a mess of conflicting impulses—I’m independent and greedy and I also want to belong and share and be a part of the whole. I doubt that I’m the only one who feels this way. It’s the core of monster making, actually. Wanna make a monster? Take the parts of yourself that make you uncomfortable—your weaknesses, bad thoughts, vanities, and hungers—and pretend they’re across the room. It’s too ugly to be human. It’s too ugly to be you. Children are afraid of the dark because they have nothing real to work with. Adults are afraid of themselves. Oh we’re a mess, poor humans, poor flesh—hybrids of angels and animals, dolls with diamonds stuffed inside them. We’ve been to the moon and we’re still fighting over Jerusalem. Let me tell you what I do know: I am more than one thing, and not all of those things are good. The truth is complicated. It’s two-toned, multi-vocal, bittersweet. I used to think that if I dug deep enough to discover something sad and ugly, I’d know it was something true. Now I’m trying to dig deeper.

When you’re a kid, they tell you stories of monsters hiding under your bed or in the dark. They don’t tell you of the very real human ones. Those who prey on people weaker than them, or even the monsters that hide within ourselves.

Humanity is so weird. If we’re not laughing, we’re crying or running for our lives because monsters are trying to eat us. And they don’t even have to be real monsters. They could be the ones we make up in our heads. Don’t you think that’s weird?” “I suppose. But I’d rather be that way than the alternative.” “Which is?” “Not feeling anything at all.

So we’re the monster police, too?” I said to Tom. “Correct,” he replied. “The only real question is, who are the monsters?” “They ask that question in every monster movie, you know. It’s an actual trope.” “I know,” Tom said. “What does it say about us that it’s relevant every single time they ask it?

But don't try to appeal to my humanity now," I rasped, my voice low and cold, unfamiliar, "not when you forced me to admit that I'm a monster. Not when you tried to take away the only good thing I'll ever know. If he had died, I would've shown you a real monster.

He said the only real monsters in this world are human beings.

In fairy tales, monsters exist to be a manifestation of something that we need to understand, not only a problem we need to overcome, but also they need to represent, much like angels represent the beautiful, pure, eternal side of the human spirit, monsters need to represent a more tangible, more mortal side of being human: aging, decay, darkness and so forth. And I believe that monsters originally, when we were cavemen and you know, sitting around a fire, we needed to explain the birth of the sun and the death of the moon and the phases of the moon and rain and thunder. And we invented creatures that made sense of the world: a serpent that ate the sun, a creature that ate the moon, a man in the moon living there, things like that. And as we became more and more sophisticated and created sort of a social structure, the real enigmas started not to be outside. The rain and the thunder were logical now. But the real enigmas became social. All those impulses that we were repressing: cannibalism, murder, these things needed an explanation. The sex drive, the need to hunt, the need to kill, these things then became personified in monsters. Werewolves, vampires, ogres, this and that. I feel that monsters are here in our world to help us understand it. They are an essential part of a fable.

That was the first time I did coke. My body, it was electric. For the first time in my life I felt as if I had a real heart and a real body and I knew that there was this fire in me that could have lit up the entire universe. No book had ever made me feel that way. No human being had ever made me feel like that.

A man couldn't do what he did. He's a monster." I laughed. "Ain't no monster. Monsters ain't real 'cept in kids' imaginations, under the beds, in the closets. We live in a world a' men and there ain't no good come out of tellin' them they monsters. Makes 'em think they ain't done nothin' wrong, that it's their nature and they can't do nothin' to change that. Callin' em a monster makes 'em something different from the rest of us, but they ain't. They just men, flesh and bone and blood.

Nuclear weapons could bring about the Book of Revelation in a matter of hours; they could do it today. Of course, no dead will rise; nothing will be revealed (nothing meaning two things, the absence of everything and a thing called nothing). Events that we call "acts of God"--floods, earthquakes, eruptions--are flesh wounds compared to the human act of nuclear war: a million Hiroshimas. Like God, nuclear weapons are free creations of the human mind. Unlike God, nuclear weapons are real. And they are here.

I used to think demons were the ultimate evil, but they’d just eat your soul. Humans on the other hand… they’d tear you apart, piece by piece. Those were the real monsters.

It means this War was never political at all, the politics was all theatre, all just to keep the people distracted…secretly, it was being dictated instead by the needs of technology…by a conspiracy between human beings and techniques, by something that needed the energy-burst of war, crying, “Money be damned, the very life of [insert name of Nation] is at stake,” but meaning, most likely, dawn is nearly here, I need my night’s blood, my funding, funding, ahh more, more…The real crises were crises of allocation and priority, not among firms—it was only staged to look that way—but among the different Technologies, Plastics, Electronics, Aircraft, and their needs which are understood only by the ruling elite… Yes but Technology only responds (how often this argument has been iterated, dogged, humorless as a Gaussian reduction, among the younger Schwarzkommando especially), “All very well to talk about having a monster by the tail, but do you think we’d’ve had the Rocket if someone, some specific somebody with a name and a penis hadn’t wanted to chuck a ton of Amatol 300 miles and blow up a block full of civilians? Go ahead, capitalize the T on technology, deify it if it’ll make you feel less responsible—but it puts you in with the neutered, brother, in with the eunuchs keeping the harem of our stolen Earth for the numb and joyless hardons of human sultans, human elite with no right at all to be where they are—” We have to look for power sources here, and distribution networks we were never taught, routes of power our teachers never imagined, or were encouraged to avoid…we have to find meters whose scales are unknown in the world, draw our own schematics, getting feedback, making connections, reducing the error, trying to learn the real function…zeroing in on what incalculable plot? Up here, on the surface, coal-tars, hydrogenation, synthesis were always phony, dummy functions to hide the real, the planetary mission yes perhaps centuries in the unrolling…this ruinous plant, waiting for its Kabbalists and new alchemists to discover the Key, teach the mysteries to others…

Yes, the monsters were real. Are real. There are creatures in this world that exist beyond the scope of what you know and see. Remember, not all are created equal. Some are better…and worse than others…just like humans.

Everybody tries to protect this vulnerable two three four five six seven eight year old inside, and to acquire skills and aptitudes for dealing with the situations that threaten to overwhelm it... Usually, that child is a wretchedly isolated undeveloped little being. It’s been protected by the efficient armour, it’s never participated in life, it’s never been exposed to living and to managing the person’s affairs, it’s never been given responsibility for taking the brunt. And it’s never properly lived. That’s how it is in almost everybody. And that little creature is sitting there, behind the armour, peering through the slits. And in its own self, it is still unprotected, incapable, inexperienced... And in fact, that child is the only real thing in them. It’s their humanity, their real individuality, the one that can’t understand why it was born and that knows it will have to die, in no matter how crowded a place, quite on its own. That’s the carrier of all the living qualities. It’s the centre of all the possible magic and revelation. What doesn’t come out of that creature isn’t worth having, or it’s worth having only as a tool—for that creature to use and turn to account and make meaningful... And so, wherever life takes it by surprise, and suddenly the artificial self of adaptations proves inadequate, and fails to ward off the invasion of raw experience, that inner self is thrown into the front line—unprepared, with all its childhood terrors round its ears. And yet that’s the moment it wants. That’s where it comes alive—even if only to be overwhelmed and bewildered and hurt. And that’s where it calls up its own resources—not artificial aids, picked up outside, but real inner resources, real biological ability to cope, and to turn to account, and to enjoy. That’s the paradox: the only time most people feel alive is when they’re suffering, when something overwhelms their ordinary, careful armour, and the naked child is flung out onto the world. That’s why the things that are worst to undergo are best to remember. But when that child gets buried away under their adaptive and protective shells—he becomes one of the walking dead, a monster. So when you realise you’ve gone a few weeks and haven’t felt that awful struggle of your childish self—struggling to lift itself out of its inadequacy and incompetence—you’ll know you’ve gone some weeks without meeting new challenge, and without growing, and that you’ve gone some weeks towards losing touch with yourself.

You don’t spend every day wondering why you exist, but don’t feel real, why you look human, but can’t be. You don’t do everything you can to be a good person only to have it constantly thrown in your face that you’re not a person at all.

As an artist you look into yourself to understand the human potential to be all kinds of things that are not necessarily pleasant but are real - a criminal, a murderer, a sadist, a rapist; to be all of these things that many people are. You can't allow yourself to say, 'I'm a different species from those people.' Because you aren't. The criminal as monster is kind of common. That's very convenient because you can then say, 'Of course I'm not a monster, therefore I'm not a criminal therefore I have no potential in tern of criminality.' And that lets you off the hook. That gives you a nice wall between yourself and them.

Humans were the true monsters and villains. More real than any novel or fantasy could invent.

What you went through is horrible. I'm not disputing it.' 'Okay. So?' 'Just that this man whom you depicted—it was like he was a monster. The sum total of all the evil things in the world.' 'No, I never said that.' 'But that's how it came across.' 'That's not what I intended. It was his violence. That's all.' Here's a friend asking me if there was nothing redeemable about my ex-husband. I do not know how to justify myself. What do I tell people like him, who want a balanced picture, who want to know that this was a real person with a rainbow side, just so that they are reminded of their own humanity? I realize that this is the curse of victimhood, to feel compelled to lend an appropriate colour of goodness to their abuser.

Why would you even want to be human? We’re fragile. We die.” “You also live. You don’t spend every day wondering why you exist, but don’t feel real, why you look human, but can’t be. You don’t do everything you can to be a good person only to have it constantly thrown in your face that you’re not a person at all.” He

Human beings are small and insignificant in a big, scary universe, and in a horror story - be it a movie, a book, or a haunted house - we have to face that fact. But no matter how scary things get, no matter what the audience has to confront or to endure, there's always a happy ending. When the credits roll, or the reader closes the book, or when our guests walk out tonight, their lives will go on. Because they faced the dark, the sun will shine a little brighter tomorrow, and the real-life monsters won't seem so bad. For a day, or an hour, or even a moment, life will be better

I've heard youngsters use some of George Lucas' terms––"the Force and "the dark side." So it must be hitting somewhere. It's a good sound teaching, I would say. The fact that the evil power is not identified with any specific nation on this earth means you've got an abstract power, which represents a principle, not a specific historical situation. The story has to do with an operation of principles, not of this nation against that. The monster masks that are put on people in Star Wars represent the real monster force in the modern world. When the mask of Darth Vader is removed, you see an unformed man, one who has not developed as a human individual. What you see is a strange and pitiful sort of undifferentiated face. Darth Vader has not developed his humanity. He's a robot. He's a bureaucrat, living not in terms of himself but of an imposed system. This is the threat to our lives that we all face today. Is the system going to flatten you out and deny you your humanity, or are you going to be able to make use of the system to the attainment of human purposes? How do you relate to the system so that you are not compulsively serving it? . . . The thing to do is to learn to live in your period of history as a human being ...[b]y holding to your own ideals for yourself and, like Luke Skywalker, rejecting the system's impersonal claims upon you. Well, you see, that movie communicates. It is in a language that talks to young people, and that's what counts. It asks, Are you going to be a person of heart and humanity––because that's where the life is, from the heart––or are you going to do whatever seems to be required of you by what might be called "intentional power"? When Ben Knobi says, "May the Force be with you," he's speaking of the power and energy of life, not of programmed political intentions. ... [O]f course the Force moves from within. But the Force of the Empire is based on an intention to overcome and master. Star Wars is not a simple morality play. It has to do with the powers of life as they are either fulfilled or broken and suppressed through the action of man.

The functions of the human frame are, broadly speaking, known. They are a country, anyhow, that has been charted and mapped out. But outside that lie huge tracts of undiscovered country, which certainly exist, and the real pioneers of knowledge are those who, at the cost of being derided as credulous and superstitious, want to push on into those misty and probably perilous places. I felt that I could be of more use by setting out without compass or knapsack into the mists than by sitting in a cage like a canary and chirping about what was known. Besides, teaching is very very bad for a man who knows himself only to be a learner: you only need to be a self-conceited ass to teach. ("Mrs. Amworth")

Of course, there are crude messages. Vile ones. Ones that don’t seem like they cam from a real human being at all, but some computer program designed to say things no person should say to another person. I read all of those too, like Pringles- they might be terrible for you, but once you pop, you can’t stop. This is a rollercoaster that only goes down. Near the end I feel like a hollow shell clicking a mouse, scanning words with aching eyes.

Notice how atheists who believe in real right and wrong make a massive intellectual leap of faith. They believe that somehow moral facts were eternally part of the “furniture” of reality but that from impersonal and valueless slime, human persons possessing rights, dignity, worth, and duties were eventually produced.

It’s good that people get to be human. They get to fuck up and hurt each other. And have broken hearts and then seek to find ways to mend things. People get to evolve. They get to figure out how to change so they don’t lose people in their life. Who are we when we aren’t allowed to screw up? We are fucking lemurs who live no real lives.

The real monsters are humans without conscience,

A freak has a real human body. A monster's body is imaginary. The monster is a space in which we consider the boundaries of the acceptable.

Monsters are real and they are human. A person must be so empty and so broken inside to inflict the suffering that they do. If we can heal that, we will heal the world.

Humanity is so weird. If we’re not laughing, we’re crying or running for our lives because monsters are trying to eat us. And they don’t even have to be real monsters.

The only real monsters were humans, and it was the face of one of those humans that haunted her every day.

The idea of being surrounded by real-life monsters should’ve been frightening, but I’d seen the worst of society, and none of those men were monsters—just humans with monstrous tendencies.

Monsters were real. They wore human flesh and looked out from behind the eyes of seemingly benign people. You passed them on the street every day, never knowing they'd marked you as prey until it was too late.

Protect the environment? Prevent animals from extinction? Bullshit! Why don't you just admit it! Humans shouldn't always be exploiting other creatures and thinking only about themselves! How can you 'rule over the world' like that? You think you treat us fairly? I see no justice! You call us parasittes... But we are responsible for balancing nature. You humans are the real parasites of nature! You are the monsters! - Mayor Hirokawa

It is one of the fundamental mysteries of nature, this dichotomy between what is given and what we, with our minds, create. We owe our very existence as a species to our ability to delineate patterns. We can even see patterns where none exist – the faces in a sun-lit curtain, the Greek heroes and monsters among the stars. What else might the human mind be recognizing that is not really there? And what, in any case, do we mean by "real"?

What if it turns out there really are witches and vampires and werewolves living right here alongside us? After all, what better disguise could there be than to get your image enshrined in the culture of the mass media? Anything that's described in artistic terms and shown in the movies stops being frightening and mysterious. For real horror you need the spoken word, you need an old grandpa sitting on a bench, scaring the grandkids in the evening: 'And then the Master of the house came to him and said: "I won't let you go, I'll tie you up and bind you tight and you'll rot under the fallen branches!"' That's the way to make people wary of anomalous phenomena! Kids sense that, you know–it's no wonder they love telling stories about the Black Han and the Coffin on Wheels. But modern literature, and especially the movies, it all just dilutes that instinctive horror. How can you feel afraid of Dracula, if he's been killed a hundred times? How can you be afraid of aliens, if our guys always squelch them? Yes, Hollywood is the great luller of human vigilance. A toast–to the death of Hollywood, for depriving us of a healthy fear of the unknown!

The Loneliness of the Military Historian Confess: it's my profession that alarms you. This is why few people ask me to dinner, though Lord knows I don't go out of my way to be scary. I wear dresses of sensible cut and unalarming shades of beige, I smell of lavender and go to the hairdresser's: no prophetess mane of mine, complete with snakes, will frighten the youngsters. If I roll my eyes and mutter, if I clutch at my heart and scream in horror like a third-rate actress chewing up a mad scene, I do it in private and nobody sees but the bathroom mirror. In general I might agree with you: women should not contemplate war, should not weigh tactics impartially, or evade the word enemy, or view both sides and denounce nothing. Women should march for peace, or hand out white feathers to arouse bravery, spit themselves on bayonets to protect their babies, whose skulls will be split anyway, or,having been raped repeatedly, hang themselves with their own hair. There are the functions that inspire general comfort. That, and the knitting of socks for the troops and a sort of moral cheerleading. Also: mourning the dead. Sons,lovers and so forth. All the killed children. Instead of this, I tell what I hope will pass as truth. A blunt thing, not lovely. The truth is seldom welcome, especially at dinner, though I am good at what I do. My trade is courage and atrocities. I look at them and do not condemn. I write things down the way they happened, as near as can be remembered. I don't ask why, because it is mostly the same. Wars happen because the ones who start them think they can win. In my dreams there is glamour. The Vikings leave their fields each year for a few months of killing and plunder, much as the boys go hunting. In real life they were farmers. The come back loaded with splendour. The Arabs ride against Crusaders with scimitars that could sever silk in the air. A swift cut to the horse's neck and a hunk of armour crashes down like a tower. Fire against metal. A poet might say: romance against banality. When awake, I know better. Despite the propaganda, there are no monsters, or none that could be finally buried. Finish one off, and circumstances and the radio create another. Believe me: whole armies have prayed fervently to God all night and meant it, and been slaughtered anyway. Brutality wins frequently, and large outcomes have turned on the invention of a mechanical device, viz. radar. True, valour sometimes counts for something, as at Thermopylae. Sometimes being right - though ultimate virtue, by agreed tradition, is decided by the winner. Sometimes men throw themselves on grenades and burst like paper bags of guts to save their comrades. I can admire that. But rats and cholera have won many wars. Those, and potatoes, or the absence of them. It's no use pinning all those medals across the chests of the dead. Impressive, but I know too much. Grand exploits merely depress me. In the interests of research I have walked on many battlefields that once were liquid with pulped men's bodies and spangled with exploded shells and splayed bone. All of them have been green again by the time I got there. Each has inspired a few good quotes in its day. Sad marble angels brood like hens over the grassy nests where nothing hatches. (The angels could just as well be described as vulgar or pitiless, depending on camera angle.) The word glory figures a lot on gateways. Of course I pick a flower or two from each, and press it in the hotel Bible for a souvenir. I'm just as human as you. But it's no use asking me for a final statement. As I say, I deal in tactics. Also statistics: for every year of peace there have been four hundred years of war.

Humanity is so weird. If we're not laughing, we're crying or running for our lives because monsters are trying to eat us. And they don't even have to be real monsters. They could be the ones we make up in our heads. Don't you think that's weird!

All the creatures of folklore and popular culture raise unanswered questions about the bodies we inhabit. The walking corpse horrifies because our bodies will bear a real resemblance to them someday, sans the perambulation. Medical oddities are distburbing because they remind that the boundaries of the human body are inherently instable... Other members of the monstrous fraternity, even the sultry vampire, threaten to puncture, rend, and ultimately destroy our bodies. We fear the monster perhaps because we fear the death and dissolution of our temporal selves.

Humanity is so weird. If we’re not laughing, we’re crying or running for our lives because monsters are trying to eat us. And they don’t even have to be real monsters. They could be the ones we make up in our heads. Don’t you think that’s weird?” “I suppose. But I’d rather be that way

Oh, of course, there is another meaning, another interesting interpretation of the word 'father,' which insists that my father, though a monster, though a villain to his children, is still my father simply because he begot me. But this meaning is, so to speak, a mystical one, which I do not understand with my reason, but can only accept by faith, or, more precisely, on faith, like many other things that I do not understand, but that religion nonetheless tells me to believe. But in that case let it remain outside the sphere of real life. While within the sphere of real life, which not only has its rights, but itself imposes great obligations--within this sphere, if we wish to be humane, to be Christians finally, it is our duty and obligation to foster only those convictions that are justified by reason and experience, that have passed through the crucible of analysis, in a word, to act sensibly and not senselessly as in dreams or delirium, so as not to bring harm to a man, so as not to torment and ruin a man. Then, then it will be a real Christian deed, not only a mystical one, but a sensible and truly philanthropic deed...let us decide the question as reason and the love of man dictate, and not as dictated by mystical notions.

Humanity is so weird. If we’re not laughing, we’re crying or running for our lives because monsters are trying to eat us. And they don’t even have to be real monsters. They could be the ones we make up in our heads. Don’t you think that’s weird?” “I suppose. But I’d rather be that way than the alternative.” “Which is?

Night-time, regarded as a separate sphere of creation, is a universe in itself. The material nature of man, upon which philosophers tell us that a column of air forty-five miles in height continually presses, is wearied out at night, sinks into lassitude, lies down, and finds repose. The eyes of the flesh are closed; but in that drooping head, less inactive than is supposed, other eyes are opened. The unknown reveals itself. The shadowy existences of the invisible world become more akin to man; whether it be that there is a real communication, or whether things far off in the unfathomable abyss are mysteriously brought nearer, it seems as if the impalpable creatures inhabiting space come then to contemplate our natures, curious to comprehend the denizens of the earth. Some phantom creation ascends or descends to walk beside us in the dim twilight: some existence altogether different from our own, composed partly of human consciousness, partly of something else, quits his fellows and returns again, after presenting himself for a moment to our inward sight; and the sleeper, not wholly slumbering, nor yet entirely conscious, beholds around him strange manifestations of life—pale spectres, terrible or smiling, dismal phantoms, uncouth masks, unknown faces, hydra-headed monsters, undefined shapes, reflections of moonlight where there is no moon, vague fragments of monstrous forms. All these things which come and go in the troubled atmosphere of sleep, and to which men give the name of dreams, are, in truth, only realities invisible to those who walk about the daylight world. The dream-world is the Aquarium of Night.

He’d discovered that most of the terrors that stalked the night weren’t really terrors at all. They were mostly like regular folks, just trying to live their lives. As long as they were left alone they were perfectly harmless except for the occasional bite on the neck. Humans were the real terrors, always getting worked up and looking to kill something.

Humanity is so weird. If we’re not laughing, we’re crying or running for our lives because monsters are trying to eat us. And they don’t even have to be real monsters. They could be the ones we make up in our heads. Don’t you think that’s weird?” “I suppose. But I’d rather be that way than the alternative.” “Which is?” “Not feeling anything at all.” Linus looked away.

Monsters’ can help us by giving a tangible form to our secret fears. It is less widely appreciated today that ‘wonders’ such as the unicorn legitimize our hopes. But all imaginary animals, to some degree all animals, are ultimately both monsters and wonders, which assist us by deflecting and absorbing our uncertainties . It is hard to tell ‘imaginary animals’ from symbolic, exemplary, heraldic, stylized, poetic, literary, or stereotypical ones. What is reality? Until we answer that question with confidence, a sharp differentiation between real animals and imaginary ones will remain elusive. There is some yeti in every ape, and a bit of Pegasus in every horse. Men and women are not only part angel and part demon, as the old cliché goes; they are also part centaur, part werewolf, part mandrake, and part sphinx.

But it is quite understandable that even the best of people are accessible to the idea of a state because, as I said, a state functions as something very real. You see, when the state claims to be like God’s finger creating order out of chaos, it is true to a certain extend; it is monstrous, not human, but a people in its wholeness is not human. It is a big animal, and therefore it needs another monster to tame it.

There are really only two kinds of monsters in the world, which you already know if you've been watching horror movies: Breeders and Non-breeders. So for instance, Frankenstein’s monster would fall into the second category if he was real. He’s a freak, a singular being and once you kill him, he’s gone. Problem solved. The Breeders are an exponentially bigger problem. Within that group you've got slow breeders like vampires (if they were real, which they’re not) which breed in a small-scale controlled way, but mainly to avoid extinction rather than spread. But then you've got the fast breeders, like zombies (if they existed, which they don’t) where breeding is all they do. They are basically walking epidemics, and are the worst of the worst-case scenarios, because such a creature could, hypothetically, wipe out civilization. This is humanity’s greatest fear, which is why at the moment half of the world’s horror novels, movie posters and video games have zombies on the cover. So in any situation like this, step one is to find out what category of creature you’re dealing with. Step two is to anticipate what the creature is going to do next, based on what you determined in step one. Then step three is you find out if the thing can be killed with a chainsaw.

Monsters are real. Maybe they’re not supernatural or satanic beings, maybe they don’t take unnatural forms, and maybe they don’t feed on human flesh or blood, but they do exist, and humanity is powerless against them. Humans are inherently lazy, fragile, weak, cowardly, pathetic, self-centered, self-indulgent, and self-destructive. Very few have what it takes to overcome these flaws. The only thing that can kill a monster is a bigger monster.

My real life work was done at Atlanta for thirteen years, from my twenty-ninth to my forty-second birthday. They were years of great spiritual upturning, of the making and unmaking of ideals, of hard work and hard play. Here I found myself. I lost most of my mannerisms. I grew more broadly human, made my closest and most holy friendships, and studied human beings. I became widely-acquainted with the real condition of my people. I realized the terrific odds which faced them. At Wilberforce I was their captious critic. In Philadelphia I was their cold and scientific investigator, with microscope and probe. It took but a few years of Atlanta to bring me to hot and indignant defense. I saw the race-hatred of the whites as I had never dreamed of it before,—naked and unashamed! The faint discrimination of my hopes and intangible dislikes paled into nothing before this great, red monster of cruel oppression. I held back with more difficulty each day my mounting indignation against injustice and misrepresentation.

On reflection, looking at shows like this and considering my own experiences, what fascinated me was that we have so many stories like this that help us empathize with monstrous men. “Yes, these men are flawed, but they are not as evil as this man.” Even more chilling, they tend to be stories that paint women as roadblocks, aggressors, antagonists, complications—but only in the context of them being a bitch, a whore, a Madonna. The women are never people. Stories about monstrous men are not meant to teach us how to empathize with the women and children murdered, but with the men fighting over their bodies. As a woman menaced by monsters, I find this particularly interesting, this erasure of me from a narrative meant to, if not justify, then explain the brokenness of men. There are shows much better at this, of course, which don’t paint women out of the story—Mad Men is the first to come to mind, and Game of Thrones—but True Detective doubled down. The women terrorized by monsters in real life are active agents. They are monster-slayers, monster-pacifiers, monster-nurturers, monster-wranglers—and some of them are monsters, too. In truth, if we are telling a tale of those who fight monsters, it fascinates me that we are not telling more women’s stories, as we’ve spun so many narratives like True Detective that so blatantly illustrate the sexist masculinity trap that turns so many human men into the very things they despise. Where are the women who fight them? Who partner with them? Who overcome them? Who battle their own monsters to fight greater ones? Because I have and continue to be one of those women, navigating a horror show world of monsters and madmen. We are women who write books and win awards and fight battles and carve out extraordinary lives from ruin and ash. We are not background scenery, our voices silenced, our motives and methods constrained to sex. I cannot fault the show’s men for forgetting that; they’ve created the world as they see it. But I can prod the show’s exceptional writers, because in erasing the narrative of those whose very existence is constantly threatened by these monsters, including trusted monsters whose natures vacillate wildly, they sided with the monsters. I’m not a bit player in a monster’s story. But with narratives like this perpetuated across our media, it wouldn’t surprise me if that’s how my obituary read: a catalogue of the men who sired me, and fucked me, and courted me. Stories that are not my own. Funny, isn’t it? The power of story. It’s why I picked up a pen. I slay monsters, too.

In the Winchesters and their rebel angel friend Castiel, many fans have found the inspiration and courage to fight monsters and demons that exist in real life. I also worry when people feel isolated and alone. We all need to feel we belong somewhere; it's left over from the early days of humanity when being being kicked out of the group literally meant you were going to die. When we feel alone, that evolutionary ingrained panic sets in, along with a whopping dose of depression. Fandom, I found, was an antidote.

Holy terror is rather fear of oneself, fear of oneself and in the world. It is also fear of punishment. Without this necessary fear, charisma is not possible. To live without this high fear is to be terror oneself, a monster. And yet to be monstrous has become our ambition, for it is our ambition to live without fear. All holy terror is gone. The interdicts have no power. This is the real death of God and of our own humanity. It is out of sheer terror that charisma develops. We live in terror, but never in holy terror.

As long as they are carnivorous and/or humanoid, the monster's form matters little. Whether it is Tyrannosaurus rex, saber toothed tiger, grizzly bear, werewolf, bogeyman, vampire, Wendigo, Rangda, Grendel, Moby-Dick, Joseph Stalin, the Devil, or any other manifestation of the Beast, all are objects of dark fascination, in large part because of their capacity to consciously, willfully destroy us. What unites these creatures--ancient or modern, real or imagined, beautiful or repulsive, animal, human, or god--is their superhuman strength, malevolent cunning, and, above all, their capricious, often vengeful appetite--for us. This, in fact, is our expectation of them; it's a kind of contract we have. In this capacity, the seemingly inexhaustible power of predators to fascinate us--to "capture attention"--fulfills a need far beyond morbid titillation. It has a practical application. Over time, these creatures or, more specifically, the dangers they represent, have found their way into our consciousness and taken up permanent residence there. In return, we have shown extraordinary loyalty to them--to the point that we re-create them over and over in every medium, through every era and culture, tuning and adapting them to suit changing times and needs. It seems they are a key ingredient in the glue that binds us to ourselves and to each other.

If pacifist hostility toward war were so strong as to drive pacifists into a war against nonpacifists, in a war against war, that would prove that pacifism truly possesses political energy . . . this appears to be a peculiar way of justifying wars. The war is then considered to constitute the absolute last war of humanity. Such a war is necessarily intense and inhuman because, by transcending the limits of the political framework, it simultaneously degrades the enemy into moral and other categories and is forced to make of him a monster that must not only be defeated but also utterly destroyed. . . the feasibility of such a war is particularly illustrative of the fact that war as a real possibility is still present today.

—I cannot, at this place, avoid a sigh. There are days when I am visited by a feeling blacker than the blackest melancholy—contempt of man. Let me leave no doubt as to what I despise, whom I despise: it is the man of today, the man with whom I am unhappily contemporaneous. The man of today—I am suffocated by his foul breath!… Toward the past, like all who understand, I am full of tolerance, which is to say, generous self-control: with gloomy caution I pass through whole millenniums of this madhouse of a world, call it “Christianity,” “Christian faith” or the “Christian church,” as you will—I take care not to hold mankind responsible for its lunacies. But my feeling changes and breaks out irresistibly the moment I enter modern times, our times. Our age knows better… . What was formerly merely sickly now becomes indecent—it is indecent to be a Christian today. And here my disgust begins.—I look about me: not a word survives of what was once called “truth”; we can no longer bear to hear a priest pronounce the word. Even a man who makes the most modest pretensions to integrity must know that a theologian, a priest, a pope of today not only errs when he speaks, but actually lies—and that he no longer escapes blame for his lie through “innocence” or “ignorance.” The priest knows, as every one knows, that there is no longer any “God,” or any “sinner,” or any “Saviour”—that “free will” and the “moral order of the world” are lies—: serious reflection, the profound self-conquest of the spirit, allow no man to pretend that he does not know it… . All the ideas of the church are now recognized for what they are—as the worst counterfeits in existence, invented to debase nature and all natural values; the priest himself is seen as he actually is—as the most dangerous form of parasite, as the venomous spider of creation… . We know, our conscience now knows—just what the real value of all those sinister inventions of priest and church has been and what ends they have served, with their debasement of humanity to a state of self-pollution, the very sight of which excites loathing,—the concepts “the other world,” “the last judgment,” “the immortality of the soul,” the “soul” itself: they are all merely so many instruments of torture, systems of cruelty, whereby the priest becomes master and remains master… . Every one knows this, but nevertheless things remain as before. What has become of the last trace of decent feeling, of self-respect, when our statesmen, otherwise an unconventional class of men and thoroughly anti-Christian in their acts, now call themselves Christians and go to the communion-table?… A prince at the head of his armies, magnificent as the expression of the egoism and arrogance of his people—and yet acknowledging, without any shame, that he is a Christian!… Whom, then, does Christianity deny? what does it call “the world”? To be a soldier, to be a judge, to be a patriot; to defend one’s self; to be careful of one’s honour; to desire one’s own advantage; to be proud … every act of everyday, every instinct, every valuation that shows itself in a deed, is now anti-Christian: what a monster of falsehood the modern man must be to call himself nevertheless, and without shame, a Christian!—

These are serious fears. But they're not the real fear. Not the Master Fear, the Mother of all Fears that's so close to us that even when we verbalize it we don't believe it. Fear That We Will Succeed. That we can access the powers we secretly know we possess. That we can become the person we sense in our hearts we truly are. This is the most terrifying prospect a human being can face, because it ejects him at one go (he imagines) from all the tribal inclusions his psyche is wired for and has been for fifty million years. We fear discovering that we are more than we think we are. More than our parents/children/teachers think we are. We fear that we actually possess the talent that our still, small voice tells us. That we actually have the guts, the perseverance, the capacity. We fear that we truly can steer our ship, plant our flag, reach our Promised Land. We fear this because, if it's true, then we become estranged from all we know. We pass through a membrane. We become monsters and monstrous. We know that if we embrace our ideals, we must prove worthy of them. And that scares the hell out of us. What will become of us? We will lose our friends and family, who will no longer recognize us. We will wind up alone, in the cold void of starry space, with nothing and no one to hold on to. Of course this is exactly what happens. But here's the trick. We wind up in space, but not alone. Instead we are tapped into an unquenchable, undepletable, inexhaustible source of wisdom, consciousness, companionship. Yeah, we lose friends. But we find friends too, in places we never thought to look. And they're better friends, truer friends. And we're better and truer to them. Do you believe me?

…it is far too simplistic to claim that the specter of this self-engendering monster pursuing its ends regardless of any human or environmental concern is an ideological abstraction, and to insist that one should never forget that, behind this abstraction, lie real people and natural objects on whose productive capacities and resources capital’s circulation is based and on which it feeds like a gigantic parasite. (…) the fate of whole swathes of society and sometimes of whole countries can be decided by the speculative dance of Capital, which pursues its goal of profitability with a blessed indifference to how its movements will affect social reality. Therein resides the fundamental systemic violence of capitalism, (…) its violence is no longer attributable to concrete individuals with their “evil” intentions, but is purely “objective”, systemic, anonymous—quite literally a conceptual violence, the violence of a Concept whose self-deployment rules and regulates social reality.

I’ve never met a real live fan before. I didn’t think about it until now, and it’s a strange thing. All these people who love Monstrous Sea—they’re numbers on a screen. Comments, views, likes. The bigger the numbers get, the less like people they seem. It’s easy to forget they’re humans like Wallace. Like me. Finding someone who likes it—who loves it—enough to make their own art about it and actually hand it to me themselves, instead of sending it to a P.O. box or emailing it, is surreal to the highest degree. But he doesn’t know I’m me. He doesn’t know he handed his fanfiction to LadyConstellation. That is definitely wrong. It feels wrong. But it’s not like I’m going to use it to hurt him. And what was I supposed to do? Maybe if he knew who I was, he’d have shoved it at me and forced me to read it. I’ve never met fans in real life, I don’t know what they’ll do if they meet me. I know, if I had ever met Olivia Kane, author of Children of Hypnos, I would have probably burst into tears and collapsed on the floor at her feet. I doubt Wallace will do that, but I don’t want to take the risk.

It is interesting to note that, as historians and archeologists discover art and writings from ancient civilizations, there are certain patterns that show up in each civilization’s mythology. For example: Chinese, Europeans, and ancient central and south Americans all have art depicting large, winged lizards, most of which could breathe fire. While it is possible that the idea of these creatures were shared between the Chinese and Europeans, there is no historical evidence suggesting that they had done so. Besides that, it is near impossible that they could have shared this idea with, say, the Aztecs, as exploration into the new world didn’t happen until centuries after the first carvings of the Quetzalcoatl. Each culture portrayed these beings differently, ranging in size, shape, and purpose, but the defining physical traits are still, undeniably and bizarrely, too similar to be a coincidence. While there are some modern theories for this phenomenon, and no physical evidence suggesting that they existed, it still raises the question: is it possible that dragons were real? Another example: every civilization in the Common Era has at one point in their history sustained superstitions that, either through ritual or through improper burial, a corpse can rise from the dead and take the life force of living humans to gain great power. Each culture had their own name for these monsters, but as time has progressed society has been satisfied to call them the same thing. Vampires.

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This book consists not only of my stories of mistakes, rather it’s all our stories of mistakes and heart aches. It’s the plight of all of us who were rebelling, and kicking against the social messes we found ourselves in. Yet there are so many others who are not alive today, and I feel obligated in not allowing the lessons of their mistakes to lie in the grave with them. It was the United States Senator, Al Franken, who stated, “Mistakes are a part of being human. Precious life lessons that can only be learned the hard way unless it's a fatal mistake, which, at least, others can learn from.” I’m revealing all of those mistakes and more, sadly a lot of them are fatal. In an attempt to have these real life lessons obtained in blood, prevent the blood-shedding of so many others. These stories are ones that young people can understand and identify with. While at the same time empowering them, to make better decisions about their choice of friends, the proper use of their time and how one wrong move can be fatal. I guess the major question that we all have to ask ourselves at the end of the day would be: how could I and so many others have been prevented from becoming monsters? You be the judge. I now extend my hand to you, and personally invite you to take a journey with me into the heartlands of innocence to menacing, from a youngster to a monster, and the making of a predator. I will safely walk you down the deserted and darkened street corners which were once my world of crime, gang violence and senseless murders. It’s a different world unto itself, one which could only be observed up close by invitation only. Together we will learn the motivation behind hard-core gangsters, and explore the minds of cold-blooded murderers. You will discover the way they think about their own lives, and why they are so remorseless about the taking of another’s life. So, if you will, please journey with me as we discover together how the fight of our lives were wrapped up in our fathers.

When I pull my hand away, my fingertips are not stained red, but silver. I stare at my nails, trying to make sense of what I see when out of the formless gloom, a monster emerges. I do scream when a pair of blue-white eyes appear, a pinprick of black in their center. Slowly, a shape coalesces into being- a long, elegant face, whorls of inky shadows swirling over moon-pale skin, ram's horns curling around pointed, elfin ears. He is more terrifying and more real than the vision I experienced in the labyrinth. But worst of all are the hands, gnarled and curled and with one too many joints in each finger. With a silver ring around the base of one. A wolf's-head ring, with two gems of blue and green for eyes. My ring. His ring. The symbol of our promise I had returned to the Goblin King back in the Goblin Grove. Mein Herr? For a brief moment, those blue-white eyes regain some color, the only color in this gray world. Blue and green, like the gems on the ring about his finger. Mismatched eyes. Human eyes. The eyes of my immortal beloved. Elisabeth, he says, and his lips move painfully around a mouth full of sharpened teeth, like the fangs of some horrifying beast. Despite the fear knifing my veins, my heart grows soft with pity. With tenderness. I reach for my Goblin King, longing to touch him, to hold his face in my hands the way I had done when I was his bride. Mein Herr. My hands lift to stroke his cheek, but he shakes his head, batting my fingers away. I am not he, he says, and an ominous growl laces his words as his eyes return to that eerie blue-white. He that you love is gone. Then who are you? I ask. His nostrils flare and shadows deepen around us, giving shape to the world. He swirls a cloak about him as a dark forest comes into view, growing from the mist. I am the Lord of Mischief and the Ruler Underground. His lips stretch thin over that dangerous mouth in a leering smile. I am death and doom and Der Erlkönig. No! I cry, reading for him again. No, you are he that I love, a king with music in his soul and a prayer in his heart. You are a scholar, a philosopher, and my own austere young man. Is that so? The corrupted Goblin King runs a tongue over his gleaming teeth, those pale eyes devouring me as though I were a sumptuous treat to be savored. Then prove it. Call him by name. A jolt sings through me- guilt and fear and desire altogether. His name, a name, the only link my austere young man has to the world above, the one thing he could not give me. Der Erlkönig throws his head back in a laugh. You do not even know your beloved's name, maiden? How can you possibly call it love when you walked away, when you abandoned him and all that he fought for? I shall find it, I say fiercely. I shall call him by name and bring him home. Malice lights those otherworldly eyes, and despite the monstrous markings and horns and fangs and fur that claim the Goblin King's comely form, he turns seductive, sly. Come, brave maiden, he purrs. Come, join me and be my bride once more, for it was not your austere young man who showed you the dark delights of the Underground and the flesh. It was I.

ever. Amen. Thank God for self-help books. No wonder the business is booming. It reminds me of junior high school, where everybody was afraid of the really cool kids because they knew the latest, most potent putdowns, and were not afraid to use them. Dah! But there must be another reason that one of the best-selling books in the history of the world is Men Are From Mars, Women Are From Venus by John Gray. Could it be that our culture is oh so eager for a quick fix? What a relief it must be for some people to think “Oh, that’s why we fight like cats and dogs, it is because he’s from Mars and I am from Venus. I thought it was just because we’re messed up in the head.” Can you imagine Calvin Consumer’s excitement and relief to get the video on “The Secret to her Sexual Satisfaction” with Dr. GraySpot, a picture chart, a big pointer, and an X marking the spot. Could that “G” be for “giggle” rather than Dr. “Graffenberg?” Perhaps we are always looking for the secret, the gold mine, the G-spot because we are afraid of the real G-word: Growth—and the energy it requires of us. I am worried that just becoming more educated or well-read is chopping at the leaves of ignorance but is not cutting at the roots. Take my own example: I used to be a lowly busboy at 12 East Restaurant in Florida. One Christmas Eve the manager fired me for eating on the job. As I slunk away I muttered under my breath, “Scrooge!” Years later, after obtaining a Masters Degree in Psychology and getting a California license to practice psychotherapy, I was fired by the clinical director of a psychiatric institute for being unorthodox. This time I knew just what to say. This time I was much more assertive and articulate. As I left I told the director “You obviously have a narcissistic pseudo-neurotic paranoia of anything that does not fit your myopic Procrustean paradigm.” Thank God for higher education. No wonder colleges are packed. What if there was a language designed not to put down or control each other, but nurture and release each other to grow? What if you could develop a consciousness of expressing your feelings and needs fully and completely without having any intention of blaming, attacking, intimidating, begging, punishing, coercing or disrespecting the other person? What if there was a language that kept us focused in the present, and prevented us from speaking like moralistic mini-gods? There is: The name of one such language is Nonviolent Communication. Marshall Rosenberg’s Nonviolent Communication provides a wealth of simple principles and effective techniques to maintain a laser focus on the human heart and innocent child within the other person, even when they have lost contact with that part of themselves. You know how it is when you are hurt or scared: suddenly you become cold and critical, or aloof and analytical. Would it not be wonderful if someone could see through the mask, and warmly meet your need for understanding or reassurance? What I am presenting are some tools for staying locked onto the other person’s humanness, even when they have become an alien monster. Remember that episode of Star Trek where Captain Kirk was turned into a Klingon, and Bones was freaking out? (I felt sorry for Bones because I’ve had friends turn into Cling-ons too.) But then Spock, in his cool, Vulcan way, performed a mind meld to determine that James T. Kirk was trapped inside the alien form. And finally Scotty was able to put some dilithium crystals into his phaser and destroy the alien cloaking device, freeing the captain from his Klingon form. Oh, how I wish that, in my youth or childhood,

Books are reminders of our diverse nature as human beings, we can be the monster or the hero. Books are a safe way to connect with others, express our points of view; show the diversity or blandness of our character and they're our life [real and or imaginary] safely kept between two covers.

The role of the manager for the monster wrestler (or tag team) is significant: He is an ambassador to the real world. Even when the monsters speak English, as the L.O.D. did, a manager can provide a human element—a plausible answer to the questions like “Does Hawk have a checking account?

Thus, the sons of Plato proclaim “the death of God,” i.e., the God of Scripture, because He refuses to exist in terms of their definition. It does not greatly trouble them to proclaim God dead; in fact, the supposed funeral is their celebration. The “death” of the God of Scripture, however, requires the death of the man created in His image, and, as a result, “the death of God” society seeks then to destroy historical man, the real man of time, in order to create a new man in terms of their idea and purpose. Man as an Idea in philosophy and sociology is an inhuman abstraction; he is a monster who neither exists nor can exist.

Imagination is not only the uniquely human capacity to envision that which is not, and therefore the fount of all invention and innovation. In its arguably most transformative and revelatory capacity, it is the power that enables us to empathise with humans whose experiences we have never shared. [...] And many prefer not to exercise their imaginations at all. They choose to remain comfortably within the bounds of their own experience, never troubling to wonder how it would feel to have been born other than they are. They can refuse to hear screams or to peer inside cages; they can close their minds and hearts to any suffering that does not touch them personally; they can refuse to know. [...] Those who choose not to empathise enable real monsters. For without ever committing an act of outright evil ourselves, we collude with it, through our own apathy.

A real leader doesn’t choose to lead only the deserving. He will, instead, inspire his people into becoming the best that they are capable of. A real leader will not defend a monster, but convert that demon into a God; tap into the God that dwells within even him. He takes upon himself the burden of dharma sankat, but he ensures that his people become better human beings.

It is not possible to “un-know” what we have learned. To attempt to do this is, moreover, unnecessary. The “light” in the Enlightenment was real light and should not simply be discarded. What is needed, rather, is to realize that the Enlightenment paradigm has served its purpose; we should now move beyond it, taking what is valuable in it—with the necessary caution and critique—along with us into a new paradigm (cf Newbigin 1986:43). The point is that the Enlightenment has not solved all our problems. It has in fact created unprecedented new problems, most of which we have only begun to be aware of during the last two decades or so. The Enlightenment was supposed to create a world in which all people were equal, in which the soundness of human reason would show the way to happiness and abundance for all. This did not materialize. Instead, people have become the victims of fear and frustrations as never before. As far back as 1950 Romano Guardini, in his book on “the end of the modern era,” again and again pointed to this legacy of the Enlightenment. The terms he used to describe it included fear, disenchantment, threat, a feeling of being abandoned, doubt, danger, alienation, and anxiety (:43, 55f, 61, 84, 94f). He summarizes, All monsters of the wilderness, all horrors of darkness have reappeared. The human person again stands before the chaos; and all of this is so much more terrible, since the majority do not recognize it: after all, everywhere scientifically educated people are communicating with one another, machines are running smoothly, and bureaucracies are functioning well (:96—my translation).

But Jason's not a monster!" Piper insisted. "He's a human guy, or demigod, or whatever you want to call him. My memories aren't fake. They're so real. The tie we set Coach Hedge's pants on fire. The time Jason and I watched a meteor shower on the dorm roof and I finally got the stupid guy to kiss me ....

But Jason's not a monster!" Piper insisted. "He's a human guy, or demigod, or whatever you want to call him. My memories aren't fake. They're so real. The time we set Coach Hedge's pants on fire. The time Jason and I watched a meteor shower on the dorm roof and I finally got the stupid guy to kiss me ....

So, you actually showed up, after all,” a voice said behind him. Kevin resisted a groan as he turned around. Frederic stood before him, closing the door as he made his way inside the room. “I see.” Kevin sighed. “This letter was from you. I’m guessing you plan on confronting me and threatening to beat me up if I keep spending time with Lilian, yes?” Frederic stopped midstep. He blinked. Once. “Uh, yes,” he said, sounding surprised. “How did you—” “Please, this is one of the oldest cliches in the history of romance anime.” Kevin rolled his eyes. “I’m honestly surprised it hasn’t happened to me before now, considering the way my life has gone. I sometimes feel like I stepped into Rosario+Vampire…” Kevin paused as realization flashed through his mind like a bolt of lightning. “Wait a minute! Rosario+Vampire ended with humans becoming aware of monsters, which is what’s happening to us right now!” Frederic took a step back. “What are you talking about?” “This… this is the discovery of the century!” “Oi! Are you listening to me!?” “I have to tell Lilian about this!” “SHUT UP AND LISTEN TO ME!” Kevin blinked several times as he was brought back to the real world. Frederic glared at him, huffing and puffing, his face red enough to make anime females everywhere jealous. “I’m sorry,” Kevin apologized, feeling mildly abashed. Someone was trying to threaten him into not spending time with his mate, and here he was, ignoring them. “I can’t believe how rude I’m being. Go ahead. Please continue with your pointless monologue about how I should stop spending time with Lilian or you’ll make me regret it.” “Thank you,” Frederic said, and then paused. “Did you just insult me?” “Of course not. Now, you were saying?

It was bad enough when the monsters were just people. Not like Jon so much—the real monstrous ones. The ones like me, but without the good intentions. The rapists, murderers, sex traffickers, pharmaceuticalists, if that’s a word, and whatnot. They’re all bad enough, but at least they’re human.

Radhanath Swami once told me a story from the Bhagavad Gita about Krishna as a boy that exemplifies the necessity for lightness and joy when confronting dark power. As is often the case in mythical tales, a village was besieged by the mischief and evil perpetrated by a tyrannical and wicked serpent. This serpent was a real arsehole and was living in the lake where the villagers got all their water. He had multiple heads – that means he was a hydra, a many-headed monster – and he had a few wives too. Oddly they are depicted as human, and if you don’t mind my saying so, quite fit. When I saw them, in the form of a statue depicting the event, I was peeved that this venomous troublemaker got to live in his lake with such top-notch crumpet. To say nothing of the fact that there were two of them. In the proper version of the story, when told by a monk (to me in my garden),

Humans are the real monsters. Even Stephen King says so.

I do my best not to look down, sure that whatever I find there will humanize him. That I won’t be able to resist the brokenness, and my attraction will let loose and morph into something real. Something that can hurt me.

Resistance feeds on fear. We experience Resistance as fear. But fear of what?   Fear of the consequences of following our heart. Fear of bankruptcy, fear of poverty, fear of insolvency. Fear of groveling when we try to make it on our own, and of groveling when we give up and come crawling back to where we started. Fear of being selfish, of being rotten wives or disloyal husbands; fear of failing to support our families, of sacrificing their dreams for ours. Fear of betraying our race, our ’hood, our homies. Fear of failure. Fear of being ridiculous. Fear of throwing away the education, the training, the preparation that those we love have sacrificed so much for, that we ourselves have worked our butts off for. Fear of launching into the void, of hurtling too far out there; fear of passing some point of no return, beyond which we cannot recant, cannot reverse, cannot rescind, but must live with this cocked-up choice for the rest of our lives. Fear of madness. Fear of insanity. Fear of death.   These are serious fears. But they’re not the real fear. Not the Master Fear, the Mother of all Fears that’s so close to us that even when we verbalize it we don’t believe it.   Fear That We Will Succeed.   That we can access the powers we secretly know we possess.   That we can become the person we sense in our hearts we truly are.   This is the most terrifying prospect a human being can face, because it ejects him at one go (he imagines) from all the tribal inclusions his psyche is wired for and has been for fifty million years.   We fear discovering that we are more than we think we are. More than our parents/children/teachers think we are. We fear that we actually possess the talent that our still, small voice tells us. That we actually have the guts, the perseverance, the capacity. We fear that we truly can steer our ship, plant our flag, reach our Promised Land. We fear this because, if it’s true, then we become estranged from all we know. We pass through a membrane. We become monsters and monstrous.   We know that if we embrace our ideals, we must prove worthy of them. And that scares the hell out of us. What will become of us? We will lose our friends and family, who will no longer recognize us. We will wind up alone, in the cold void of starry space, with nothing and no one to hold on to.   Of course this is exactly what happens. But here’s the trick. We wind up in space, but not alone. Instead we are tapped into an unquenchable, undepletable, inexhaustible source of wisdom, consciousness, companionship. Yeah, we lose friends. But we find friends too, in places we never thought to look. And they’re better friends, truer friends. And we’re better and truer to them.   Do you believe me?

Nothing that has ever been pinned to a page in mythology cares for unsolicited scrutiny, and it’s all because of faith. Humanity reprogrammed itself to always gravitate towards the factual, the real, the truth, as determined by a billions-strong jury of its peers. In the face of wonder, our species now says, ‘Wait. Where’s the hidden camera?

When you’re a kid, they tell you stories of monsters hiding under your bed or in the dark. They don’t tell you of the very real human ones. Those who prey on people weaker than them, or even the monsters that hide within ourselves. Rich or poor, it doesn’t matter, humans are still monsters. They hide behind pretty faces, loved ones, blood. Yet they are all the same. They all want you for something, the difference is…how far they’re willing to go to get it. It seems the Vipers will go all the way.

nature might be what is outside you or inside you. it might be what is regular and systematic, or what is irregular and random. it could define what is fundamentally human or what is fundamentally animal. it might contradict the conventions of society, politics, culture, and art, or it might be their real meaning. it could be the heart of things or it could be the surface of things. politically, it could mean freedom (as a return to a lost or repressed human nature) or confinement (as the need to abide by an unchangeable human nature). artistically, it could mean the need to follow eternal rules of the need to forget all rules. theologically, it could mean what's permanent or what constantly changes, what is pure (and innocent of thought) or what is impure (and beyond any thought).

The real issue at the death penalty phase is the degree to which the jury sees him as a human or as a demon,” Winter explained.  “The difference between life and death is not the degree with which the jury excuses what he did, but the degree to which they understand why he did it.

The skills it learns in the dream world are transferrable to the real computer game as well, so it gets better at the real thing by training in its internal model. Not all the AI’s dream-tested strategies worked in the real world, however. One of the things it learned was how to hack its own dream—just like all those AIs in chapter 6 that hacked their simulations. By moving in a certain way, the AI discovered that it could exploit a glitch in its internal model that would prevent the monsters from firing any fireballs at all. This strategy, of course, failed in the real world. Human dreamers can sometimes be similarly disappointed when they wake and discover they can no longer fly.

Human actions are based on imagination, belief, and faith, not on objective observation – as military and political experts know well. Even science, which claims its methods and theories are rationally developed, is shaped by emotion and fancy, or by fear. And to control human imagination is to shape mankind's collective destiny. Beyond the question of the physical nature of the UFOs, it is imperative that we study the deeper problem of their impact on our imagination and culture. How the UFO phenomena will affect, in the long run, our views about science, about religion, about the exploration of space, is impossible to measure. But the phenomenon does appear to have a real effect. And a peculiar feature of this mechanism is that it affects equally those who "believe" and those who oppose its reality in a physical sense. For the time being, the observation can be made that it is possible to make large sections of any population believe in the existence of supernatural races, in the possibility of flying machines, in the plurality of inhabited worlds, by exposing them to a few carefully engineered scenes the details of which are adapted to the culture and symbols of a particular time and place. Could the meetings with UFO entities be designed to control our beliefs? Consider their changing character. In the United States, they appear as science fiction monsters. In South America, they are sanguinary and quick to get into a fight. In France, they behave like rational, Cartesian, peace-loving tourists. The Irish Gentry, if we believe its spokesmen, was an aristocratic race organized somewhat like a religious-military order. The airship pilots were strongly individualistic characters with all the features of the American farmer.

While the specifics of her fate still eluded her, the knowledge she had encountered on her journey did not. Her friendship with Victoria had taught her about ambition, obsession, and desperation. Janay had taught her about selflessness and the compulsion to put the wellbeing of others before oneself. Her foster father, Alan Cooper, had taught her about the strength of familial bonds, about being a decent human being, about righteousness. Doing unto others as you would have them do unto you. While she may not have had much time with her foster mother, Elena Cooper, even she had influenced her. It was Elena who had introduced Sofia to Venice and to the concept that monsters might just exist, if not in real life, then in the mind.  Sofia could see it all very clearly now. There was a reason why she was unable to integrate at school or to forge other meaningful relationships with any of the other children beyond her few friends. There was a reason she struggled to lay down roots. Her repressed sexuality, dormant for all her formative years and stifling her appetite for romance beyond the craving of her dreams, no doubt had its purpose too. While the nature of this remained a mystery to her, she still strongly believed that it was fate that had carved a path for her to Palazzo Rosso, and everything that had happened up until her epiphany in that hospital bed had happened for a reason. To teach her. To prepare her for what awaited. She knew this now. And she was ready. But this was her journey. Hers alone.

All that time he spent turning his nose up at the matrons' horror stories, only for him to grow up knowing the monsters were real—and they were human.

Geordie Karp hurt people and manipulated them because they weren’t real to him. He acted as if he were human, but he was a monster.

But the real weak point in all of these arguments is simply that, for every reason people can come up with to dislike and reject monsters, there are an equal number of reasons to tolerate and accept them. And we know all of them by heart because we've heard them all before, as Frisk Dreemurr said earlier, when they were used against other human beings. Though having said that, there are also other reasons to like monsters, and I have a few of them right here.” The host on the screen reached down and started pulling objects out from underneath the news desk and placing them on top of it, while the audience started to laugh. “We have vanilla, chocolate, chocolate chip, fudge, caramel, butterscotch, cherry, wild mango, lava cake, actual lava not sure how that works, strawberry kiwi, watermelon, and pistachio.” The host picked up one of the items and showed it on screen, so that the logo of the smiling blue monster was easily visible. “And don't forget, when you're done eating the Nice Cream, you also have a message on the wrapper telling you something positive and reassuring. So if I could give a little advice to the anti-monster crowd out there, if you're still watching? Your competition has all these different flavors, and please note that 'Salty' is not one of them. Cornering that market is not the brilliant strategy you seem to think it is.

There are only a limited number of sporadic groups, and one of them does indeed have the geometric interpretion with the highest number of dimensions. It's the Monster Group, and the shape it corresponds to can exist only in 196,883 dimensions. This boggles my mind. As you travel up past hundreds of thousands of dimensions, with only a few predictable infinite families of shapes to keep you company, suddenly, out of the blurred monotony, a shape flashes into existence for a single dimensional space. It wasn't there in 196,882D and has gone again by 196,884D. In that one tiny window, a shape beyond any human comprehension exists. It is a real mathematical object, as much as a triangle or a cube. The title of Griess's 1982 paper gives the Monster its other, more affectionate name: the Friendly Giant. We will never be able to picture the Friendly Giant, but we know it exists.

Dear Diary, “Z! Get up for school!” my mom yelled at me this evening. The sun had just gone down, and the moon was on the way up, which meant that it was time to get ready for school. My name is Zombulon, Z for short, and I’m a zombie. Looking at my name and what kind of creature I am really makes my parents look lazy, but I don’t think that they ever imagined that they’d have another kid after my older brother because his name is Arrgh, or R for short. My parents are really into one-letter nicknames. Once my brother called my parents M and D for a while, but they didn’t like that at all. It really wasn’t fair. What also isn’t fair is that I’ve got to wake up right at nightfall for school when all of the other kids get to wake up at the crack of dawn. I bet they all feel really lucky about it. It must be great to be able to wake up to the sun in your eyes instead of having to go to bed when it comes up. Being a zombie is really complicated for a lot of reasons, but my main complaint is that I can’t go outside during the day because if I do I’ll burn up. It’s like all of those stories about vampires who turn to dust in the sunlight, except for zombies are real and I just happen to be one of them. Because zombies can’t go out into the sun, most of them tend to be afraid of anything that can go into the sun and live to tell the tale. I swear that once R ran away from a chicken just because he had never seen one before. It was pretty funny. The punch in the arm that he gave me after I laughed at him was not funny. Another weird thing about being a zombie, or a monster in general around here, is that we’ve all got to go to night school. Usually, when humans talk about night school, they’re complaining about adults who they think are dumber than them for not going to college right away and waiting to take classes after work or something. My mom complains about it every once in a while, and then my dad reminds her that their best human friend went to night school and now he’s loaded. Anyway, monster night school is different. It’s just a bunch of kids like me going to school together at night. Zombies, skeletons, pigmen, and other monsters are all allowed to go to the school. Personally, I think that the humans and villagers just don’t want us to scare their kids. Anyway, Mom’s pitching a fit downstairs, so I guess that I better get ready for school. After all, it is my first day of middle school, so she wants everything to be extra special for me. I’m going to write all about it tomorrow when I actually have some news. I’m sure I will because today is going to be the first day of school this year, and new stuff always happens on the first day.

They only kidnap elven pups and only harm elves, which is good in itself, for the more harm is done to non-humans, the greater the benefits for real folk. But she-foxes are monsters, and monsters should be exterminated, destroyed, should be wiped out as a race. You live from that, after all, Witcher, you contribute to it. And I hope you won’t bear us a grudge either that we’re contributing to the extermination of monsters. But, it seems to me, these digressions are in vain. You wanted explanations; you’ve got them. You know now what you’re being hired to do and against what … against what you have to defend us.” “No offence, but your explanations are as foggy as urine from an infected bladder,” Geralt commented calmly. “And the loftiness of your expedition’s goal is as dubious as a maiden’s virginity after a village fête. But that’s your business. It’s my job to advise you that the only way to defend yourself against an aguara is to stay well away from it. Mr. van Vliet?” “Yes?” “Return home.

Just listen. The real story of the Fleece: there were these two children of Zeus, Cadmus and Europa, okay? They were about to get offered up as human sacrifices, when they prayed to Zeus to save them. So Zeus sent this magical flying ram with golden wool, which picked them up in Greece and carried them all the way to Colchis in Asia Minor. Well, actually it carried Cadmus. Europa fell off and died along the way, but that’s not important.’ ‘It was probably important to

For the moment, let’s assume that we won’t create Frankenstein’s monsters and that we will make sure that all people have equal access to the fertility lab. Let’s assume that, to the degree AI is real, careful programmers will manage to make it into a benign and helpful force that reliably does our bidding. Let’s assume that everything goes absolutely right. Let’s assume the ads come true. And then let’s ask a more metaphysical, and maybe more important, question: What does that do to the human game? What it does, I think, is begin to rob it of meaning.