Magic Claims Quotes

He smelled of magic and heartbreak, and something about the combination made her think that despite what he claimed, he wanted to be her hero.

Set your fantasies in the here and now and then, if challenged, claim to be writing Magical Realism.

I’d missed him so much, it almost hurt. It started the moment I left the Keep and nagged at me all day. Every day I had to fight with myself to keep from making up bullshit reasons to call the Keep so I could hear his voice. My only saving grace was that Curran wasn’t handling this whole mating thing any better. Yesterday he’d called me at the office claiming that he couldn’t find his socks. We talked for two hours.

You have a house if not a home," she spat. "You have people who care for you if not about you. You may not have everything you want, but I'd wager you have everything you could ever need, and you have the audacity to claim it all forfeit because it is not love." "I--" "Love doesn't keep us from freezing to death, Kell," she continued, "or starving, or being knifed for the coins in our pocket. Love doesn't buy us anything, so be glad for what you have and who you have because you may want for things but you need nothing.

Promise to stay wild with me. We'll seek and return and stay to find beauty and the extraordinary in all the spaces we can claim. We'll know how to live. How to breathe magic into the mundane.

Most adults claim not to believe in magic, but Klara knows better. Why else would anyone play at permanence--fall in love, have children, buy a house--in the face of all evidence there's no such thing?

It does little good to regret a choice. So often people say, “If only I had known,” implying they would’ve acted differently in a given situation. It is true that desires of the moment can blind one’s sight of the future. Revenge is not as sweet as the adage claims. Yet who could pass a chance to taste it? And if the chance were allowed to slip by, would the fool regret his lack of action? 

If you want to know what's in motherhood for you, as a woman, then - in truth - it's nothing you couldn't get from, say, reading the 100 greatest books in human history; learning a foreign language well enough to argue in it; climbing hills; loving recklessly; sitting quietly, alone, in the dawn; drinking whisky with revolutionaries; learning to do close-hand magic; swimming in a river in winter; growing foxgloves, peas and roses; calling your mum; singing while you walk; being polite; and always, always helping strangers. No one has ever claimed for a moment that childless men have missed out on a vital aspect of their existence, and were the poorer, and crippled by it.

men who waded into waters claiming they could swim should not need a raft.

I like people who've seen some darkness The haunted ones. I like people who don't claim to know what love is The honest ones.

It is a world of magic and mystery, of deep darkness and flickering starlight. It is a world where terrible things happen and wonderful things too. It is a world where goodness is pitted against evil, love against hate, order against chaos, in a great struggle where often it is hard to be sure who belongs to which side because appearances are endlessly deceptive. Yet for all its confusion and wildness, it is a world where the battle goes ultimately to the good, who live happily ever after, and where in the long run everybody, good and evil alike, becomes known by his true name....That is the fairy tale of the Gospel with, of course, one crucial difference from all other fairy tales, which is that the claim made for it is that it is true, that it not only happened once upon a time but has kept on happening ever since and is happening still.

His big claim to fame was that the Golden Fleece—that magical sheepskin rug I'm related to—ended up in his kingdom, which made the place immune to disease, invasion, stock-market crashes, visits from Justin Bieber and pretty much any other natural disaster.

When people dis fantasy—mainstream readers and SF readers alike—they are almost always talking about one sub-genre of fantastic literature. They are talking about Tolkien, and Tolkien's innumerable heirs. Call it 'epic', or 'high', or 'genre' fantasy, this is what fantasy has come to mean. Which is misleading as well as unfortunate. Tolkien is the wen on the arse of fantasy literature. His oeuvre is massive and contagious—you can't ignore it, so don't even try. The best you can do is consciously try to lance the boil. And there's a lot to dislike—his cod-Wagnerian pomposity, his boys-own-adventure glorying in war, his small-minded and reactionary love for hierarchical status-quos, his belief in absolute morality that blurs moral and political complexity. Tolkien's clichés—elves 'n' dwarfs 'n' magic rings—have spread like viruses. He wrote that the function of fantasy was 'consolation', thereby making it an article of policy that a fantasy writer should mollycoddle the reader. That is a revolting idea, and one, thankfully, that plenty of fantasists have ignored. From the Surrealists through the pulps—via Mervyn Peake and Mikhael Bulgakov and Stefan Grabiński and Bruno Schulz and Michael Moorcock and M. John Harrison and I could go on—the best writers have used the fantastic aesthetic precisely to challenge, to alienate, to subvert and undermine expectations. Of course I'm not saying that any fan of Tolkien is no friend of mine—that would cut my social circle considerably. Nor would I claim that it's impossible to write a good fantasy book with elves and dwarfs in it—Michael Swanwick's superb Iron Dragon's Daughter gives the lie to that. But given that the pleasure of fantasy is supposed to be in its limitless creativity, why not try to come up with some different themes, as well as unconventional monsters? Why not use fantasy to challenge social and aesthetic lies? Thankfully, the alternative tradition of fantasy has never died. And it's getting stronger. Chris Wooding, Michael Swanwick, Mary Gentle, Paul di Filippo, Jeff VanderMeer, and many others, are all producing works based on fantasy's radicalism. Where traditional fantasy has been rural and bucolic, this is often urban, and frequently brutal. Characters are more than cardboard cutouts, and they're not defined by race or sex. Things are gritty and tricky, just as in real life. This is fantasy not as comfort-food, but as challenge. The critic Gabe Chouinard has said that we're entering a new period, a renaissance in the creative radicalism of fantasy that hasn't been seen since the New Wave of the sixties and seventies, and in echo of which he has christened the Next Wave. I don't know if he's right, but I'm excited. This is a radical literature. It's the literature we most deserve.

With each life I took, I soon saw a new temple raised to my glory - built by boys who never stopped to wonder at the power they claimed, only took it as their due. They toy with magic while I fashion immortality.

in moments of crisis, people are willing to hand over a great deal of power to anyone who claims to have a magic cure—whether the crisis is a financial meltdown or, as the Bush administration would later show, a terrorist attack.

People claimed witches were nightmares, dreams, but Eva felt they were closer to plants; wild magic grew inside of each of them, waiting to be harvested in the strands of their hair, their salt tears, their spit and blood.

Whatever you do, do it with love and good will. Pour out love, peace, and good will to all. Claim frequently that God’s Love and Transcendent Beauty flow through all my thoughts, words, and actions.

I leaned forward. “How did I turn out? Are you proud of the monster you made?” Roland smiled. Hugh and Landon were right. It was like the sun had risen. Like digging a hole in your backyard and finding a glittering jewel in the dirt. “Child, my dangerous one, my beautiful one. You’ve claimed your city. You shouldn’t have been able to do that for another hundred years. I’m so proud that my pride could topple mountains. If you let me, I would show you to the world. I would show the world to you.” “So I could see it through your eyes?” “So you could see it through your own.

Young people, Lord. Do they still call it infatuation? That magic ax that chops away the world in one blow, leaving only the couple standing there trembling? Whatever they call it, it leaps over anything, takes the biggest chair, the largest slice, rules the ground wherever it walks, from a mansion to a swamp, and its selfishness is its beauty. Before I was reduced to singsong, I saw all kinds of mating. Most are two-night stands trying to last a season. Some, the riptide ones, claim exclusive right to the real name, even though everybody drowns in its wake. People with no imagination feed it with sex—the clown of love. They don’t know the real kinds, the better kinds, where losses are cut and everybody benefits. It takes a certain intelligence to love like that—softly, without props. But the world is such a showpiece, maybe that’s why folks try to outdo it, put everything they feel onstage just to prove they can think up things too: handsome scary things like fights to the death, adultery, setting sheets afire. They fail, of course. The world outdoes them every time. While they are busy showing off, digging other people’s graves, hanging themselves on a cross, running wild in the streets, cherries are quietly turning from greed to red, oysters are suffering pearls, and children are catching rain in their mouths expecting the drops to be cold but they’re not; they are warm and smell like pineapple before they get heavier and heavier, so heavy and fast they can’t be caught one at a time. Poor swimmers head for shore while strong ones wait for lightning’s silver veins. Bottle-green clouds sweep in, pushing the rain inland where palm trees pretend to be shocked by the wind. Women scatter shielding their hair and men bend low holding the women’s shoulders against their chests. I run too, finally. I say finally because I do like a good storm. I would be one of those people in the weather channel leaning into the wind while lawmen shout in megaphones: ‘Get moving!

Mr Norrell determined to establish himself in London with all possible haste. "You must get a house, Childermass," he said. "Get me a house that says to those that visit it that magic is a respectable profession - no less than Law and a great deal more so than Medicine." Childermass inquired drily if Mr Norrell wished him to seek out architecture expressive of the proposition that magic was as respectable as the Church? Mr Norrell (who knew there were such things as jokes in the world or people would not write about them in books, but who had never actually been introduced to a joke or shaken its hand) considered a while before replying at last that no, he did not think they could quite claim that.

Nah, unless, of course, a hospital there is claiming to have some new magical stem-cell therapy to cure B. cepacia.

Most adults claim not to believe in magic, but Klara knows better. Why else would anyone play at permanence - fall in love, have children, buy a house - in the face of all evidence there's no such thing? The trick is not to convert them. The trick is to get them to admit it.

We just want to identify the “real” freaks, so we can feel closer to normal. In reality, not a single one of us is so magically normative as to claim the right to separate out the freaks from everyone else. We are all freaks to someone. Maybe even—if we’re honest—to ourselves.

First, those spaceships are mine, including the one Callum came here with, and not free to use as you wish,” Caderyn says. “Second, you are not a Teryn, and as such I do not have to honor your Bride’s Choice claim. We are done here.

Atlantis: Fabled. Mystical. Golden. Mysterious. Glorious and magical. There are those who claim that it never was. But then there are also those who think they are safe in this modern world of technology and weapons. Safe from all the ancient evils. They even believe that wizards, warriors, and dragons are long dead. They are fools clinging to their science and logic while thinking it will save them. (Thrylos)

But it so happens that everything on this planet is, ultimately, irrational; there is not, and cannot be, any reason for the causal connexion of things, if only because our use of the word "reason" already implies the idea of causal connexion. But, even if we avoid this fundamental difficulty, Hume said that causal connexion was not merely unprovable, but unthinkable; and, in shallower waters still, one cannot assign a true reason why water should flow down hill, or sugar taste sweet in the mouth. Attempts to explain these simple matters always progress into a learned lucidity, and on further analysis retire to a remote stronghold where every thing is irrational and unthinkable. If you cut off a man's head, he dies. Why? Because it kills him. That is really the whole answer. Learned excursions into anatomy and physiology only beg the question; it does not explain why the heart is necessary to life to say that it is a vital organ. Yet that is exactly what is done, the trick that is played on every inquiring mind. Why cannot I see in the dark? Because light is necessary to sight. No confusion of that issue by talk of rods and cones, and optical centres, and foci, and lenses, and vibrations is very different to Edwin Arthwait's treatment of the long-suffering English language. Knowledge is really confined to experience. The laws of Nature are, as Kant said, the laws of our minds, and, as Huxley said, the generalization of observed facts. It is, therefore, no argument against ceremonial magic to say that it is "absurd" to try to raise a thunderstorm by beating a drum; it is not even fair to say that you have tried the experiment, found it would not work, and so perceived it to be "impossible." You might as well claim that, as you had taken paint and canvas, and not produced a Rembrandt, it was evident that the pictures attributed to his painting were really produced in quite a different way. You do not see why the skull of a parricide should help you to raise a dead man, as you do not see why the mercury in a thermometer should rise and fall, though you elaborately pretend that you do; and you could not raise a dead man by the aid of the skull of a parricide, just as you could not play the violin like Kreisler; though in the latter case you might modestly add that you thought you could learn. This is not the special pleading of a professed magician; it boils down to the advice not to judge subjects of which you are perfectly ignorant, and is to be found, stated in clearer and lovelier language, in the Essays of Thomas Henry Huxley.

She had her eyes on one ship in particular, had been watching, coveting, all day. It was a gorgeous vessel, its hull and masts carved from dark wood and trimmed in silver, its sails shifting from midnight blue to black, depending on the light. A name ran along its hull—Saren Noche—and she would later learn that it meant Night Spire. For now she only knew that she wanted it. But she couldn’t simply storm a fully manned craft and claim it as her own. She was good, but she wasn’t that good. And then there was the grim fact that Lila didn’t technically know how to sail.

The moon is always jealous of the heat of the day, just as the sun always longs for something dark and deep. They could see how love might control you, from your head to your toes, not to mention every single part of you in between. A woman could want a man so much she might vomit in the kitchen sink or cry so fiercly blood would form in the corners of her eyes. She put her hand to her throat as though someone were strangling her, but really she was choking on all that love she thought she’d needed so badly. What had she thought, that love was a toy, something easy and sweet, just to play with? Real love was dangerous, it got you from inside and held on tight, and if you didn’t let go fast enough you might be willing to do anything for it’s sake. She refused to believe in superstition, she wouldn’t; yet it was claiming her. Some fates are guaranteed, no matter who tries to intervene. After all I’ve done for you is lodged somewhere in her brain, and far worse, it’s in her heart as well. She was bad luck, ill-fated and unfortunate as the plague. She is not worth his devotion. She wishes he would evaporate into thin air. Maybe then she wouldn’t have this feeling deep inside, a feeling she can deny all she wants, but that won’t stop it from being desire. Love is worth the sum of itself and nothing more. But that’s what happens when you’re a liar, especially when you’re telling the worst of these lies to yourself. He has stumbled into love, and now he’s stuck there. He’s fairly used to not getting what he wants, and he’s dealt with it, yet he can’t help but wonder if that’s only because he didn’t want anything so badly. It’s music, it’s a sound that is absurdly beautiful in his mouth, but she won’t pay attention. She knows from the time she spent on the back stairs of the aunts’ house that most things men say are lies. Don’t listen, she tells herself. None if it’s true and none of it matters, because he’s whispering that he’s been looking for her forever. She can’t believe it. She can’t listen to anything he tells her and she certainly can’t think, because if she did she might just think she’d better stop. What good would it do her to get involved with someone like him? She’d have to feel so much, and she’s not that kind. The greatest portion of grief is the one you dish out for yourself. She preferred cats to human beings and turned down every offer from the men who fell in love with her. They told her how sticks and stones could break bones, but taunting and name-calling were only for fools. — & now here she is, all used up. Although she’d never believe it, those lines in *’s face are the most beautiful part about her. They reveal what she’s gone through and what she’s survived and who exactly she is, deep inside. She’s gotten back some of what she’s lost. Attraction, she now understands, is a state of mind. If there’s one thing * is now certain of, it’s house you can amaze yourself by the things you’re willing to do. You really don’t know? That heart-attack thing you’ve been having? It’s love, that’s what it feels like. She knows now that when you don’t lose yourself in the bargain, you find you have double the love you started with, and that’s one recipe that can’t be tampered with. Always throw spilled salt over your left shoulder. Keep rosemary by your garden gate. Add pepper to your mashed potatoes. Plant roses and lavender, for luck. Fall in love whenever you can.

Well-being has been cast aside for wealth; success favored over sanity. In the process, some have turned cold toward life, and toward others. Where is the energized, heightened, exhilarated pulse one would expect from such a chosen and capable people? Why do we not hear more laughter and life? Where is the vibrant, mad fury and passion of the fully engaged human? Where are the people burning with charisma and joy and magnetism? Where is the appreciation for life’s spark? We must reexamine our attitude toward life. Our supreme duty must be to rekindle the magic of life. For this, we now declare: WE SHALL PRACTICE JOY AND GRATITUDE.

The Consort is merciful and kind to a fault,” Keelan said. The two of them stared at each other for half a second. “I’m sure he is,” Jushur said.

Getting ink felt right, like it would help her put her life in order, to move forwards. It was her body, despite the things that'd been done to it, and she wanted to claim it, to own it, to prove that to herself. She knew it wasn't magic, but the idea of writing her own identity felt like the closest she could get to reclaiming her life. Sometimes there's power in the act; sometimes there's strength in words. She wanted to find an image that represented those things she was feeling, to etch it on her skin as tangible proof of her decision to change.

Hurry has become the master. We have stopped sensing the stillness, the stunning fullness and beauty and divine perfection of the moment. Most barrel through life, unaware of their senses and surroundings, deaf and blind to the magical qualities of…this…very…moment. We are not supposed to miss it all, this life, but we do, all frazzled, stressed, and stripped away from Now.

Don’t you understand? My role has been compromised since that first night in the gardens. I don’t want you to marry the King. And even if I could still somehow claim your heart, even after telling you how cruel and unfair I’ve treated you, I wouldn’t be able to give it to the White Queen. Catherine, I don’t want your heart to belong to anyone but me.

You have a house if not a home,” she spat. “You have people who care for you if not about you. You may not have everything you want, but I’d wager you have everything you could ever need, and you have the audacity to claim it all forfeit because it is not love.

Truth is not a right to be claimed, but a gift for those who are able to conquer it. ☥

Each day there are a million divine wonders, acts of human kindness, and beautiful sights. Yet we are too checked out or busy thinking about yesterday or tomorrow to even sense the magic.

My lady, I did not think you could answer it, when I took you from your home without your leave, and set value only on your gift. But I am answered truly. You have given fair return for insult thrice over and set your worth: higher than my life and all my kingdom and all who live therein, and though you send my people to the fire, I can claim no debt to repay. It is justly done.

As for Ares's other sacred grove, the one in Colchis, things were run a little differently over there. The king was a guy named Aeetes. (As far as I can figure, that's pronounced "I Eat Tees.") His big claim to fame was that the Golden Fleece - that magical sheepskin rug I'm related to - ended up in his kingdom, which made the place immune to disease, invasion, stock market crashes, visits from Justin Bieber, and pretty much any other natural disaster.

Number three: Stay away from the church. In the battle over science vs. religion, science offers credible evidence for all the serious claims it makes. The church says, 'Oh, it’s right here in this book, see? The one written by people who thought the sun was magic?' I for one would like to see some proof that there is a God. And if you say 'a baby’s smile' I’m going to kick you right in the stomach. -Stewie

You can’t think of anything? Anything you might need a man for?” Berry blinked slowly, then gave him a wide smile. “Are you talking about sex? Because if you are, there are plenty of products on the market today that claim to be just as good as a man. Not to mention some of them come with rechargeable solar batteries… so good for the environment too.

Curran grinned at me, his gray eyes happy. “Hey, baby. You come here often?” I laughed. “Your hand looks heavy. Let me hold it for you.” He squeezed my hand with his warm fingers. “Smooth,” Jynx murmured. Andre winked at her. “Hey, Jynx, your hand—” “Touch me and I’ll break you,” she told him. “Aww.

Indeed, to claim a supernatural explanation of something is not to explain it at all and, even worse, to rule out any possibility of its ever being explained.

The dead should not have to answer to the claims of the living, even the sharpest grief.

Because women should claim their power. We all know who benefits when they don’t, and it isn’t us.

The Consort is merciful and kind to a fault,” Keelan said. The two of them stared at each other for half a second. “I’m sure he is,” Jushur said. Ha!

The poet David Whyte calls this sense of creative entitlement “the arrogance of belonging,” and claims that it is an absolutely vital privilege to cultivate if you wish to interact more vividly with life.

Poetry is above all a concentration of the power of language, which is the power of our ultimate relationship to everything in the universe. It is as if forces we can lay claim to in no other way, become present to us in sensuous form. The knowledge and use of this magic goes back very far: the rune; the chant; the incantation; the spell; the kenning; sacred words; forbidden words; the naming of the child, the plant, the insect, the ocean, the configuration of stars, the snow, the sensation in the body. The ritual telling of the dream. The physical reality of the human voice; of words gouged or incised in stone or wood, woven in silk or wool, painted on vellum, or traced in sand.

I remembered how much I had admired Hypsipyle’s strength and courage in fighting to claim the city as her own, but then she had offered it up to Jason. Medea had the power to charm monsters and heal mortal injuries, magic that lay the world at her feet, and yet she tried to shrink herself down to a life at his side. I wasn’t going to do that.

You told me that the children of the forest had the greensight. I remember.” “Some claimed to have that power. Their wise men were called greenseers.” “Was it magic?” “Call it that for want of a better word, if you must. At heart it was only a different sort of knowledge.” Oh, to be sure, there is much we do not understand. The years pass in their hundreds and their thousands, and what does any man see of life but a few summers, a few winters? We look at mountains and call them eternal, and so they seem . . . but in the course of time, mountains rise and fall, rivers change their courses, stars fall from the sky, and great cities sink beneath the sea. Even gods die, we think. Everything changes. So long as there was magic, anything could happen. Ghosts could walk, trees could talk, and broken boys could grow up to be knights.

Fairy tales are about trouble, about getting into and out of it, and trouble seems to be a necessary stage on the route to becoming. All the magic and glass mountains and pearls the size of houses and princesses beautiful as the day and talking birds and part-time serpents are distractions from the core of most of the stories, the struggle to survive against adversaries, to find your place in the world, and to come into your own. Fairy tales are almost always the stories of the powerless, of youngest sons, abandoned children, orphans, of humans transformed into birds and beasts or otherwise enchanted away from their own lives and selves. Even princesses are chattels to be disowned by fathers, punished by step-mothers, or claimed by princes, though they often assert themselves in between and are rarely as passive as the cartoon versions. Fairy tales are children's stories not in wh they were made for but in their focus on the early stages of life, when others have power over you and you have power over no one. In them, power is rarely the right tool for survival anyway. Rather the powerless thrive on alliances, often in the form of reciprocated acts of kindness -- from beehives that were not raided, birds that were not killed but set free or fed, old women who were saluted with respect. Kindness sewn among the meek is harvested in crisis... In Hans Christian Andersen's retelling of the old Nordic tale that begins with a stepmother, "The Wild Swans," the banished sister can only disenchant her eleven brothers -- who are swans all day look but turn human at night -- by gathering stinging nettles barehanded from churchyard graves, making them into flax, spinning them and knitting eleven long-sleeved shirts while remaining silent the whole time. If she speaks, they'll remain birds forever. In her silence, she cannot protest the crimes she accused of and nearly burned as a witch. Hauled off to a pyre as she knits the last of the shirts, she is rescued by the swans, who fly in at the last moment. As they swoop down, she throws the nettle shirts over them so that they turn into men again, all but the youngest brother, whose shirt is missing a sleeve so that he's left with one arm and one wing, eternally a swan-man. Why shirts made of graveyard nettles by bleeding fingers and silence should disenchant men turned into birds by their step-mother is a question the story doesn't need to answer. It just needs to give us compelling images of exile, loneliness, affection, and metamorphosis -- and of a heroine who nearly dies of being unable to tell her own story.

My wife needs a medmage,” Curran said. “She will tell you that she is fine, and she doesn’t need help. She isn’t and she does.” “You made your point,” I told him. His eyes flashed gold. “I did. And I’m going to stand over you and watch you get treatment.” As a married woman, I had learned that some fights weren’t worth fighting. “Your lack of trust is very disappointing.” “I trust you with my life, not with yours,” my husband said.

In those sticky summer nights in South London our windows stay open and our tiny apartment becomes our secret garden. The magic of the secret garden is that it exists in our imagination. There are no limits, no borderlines. The secret garden leads to the marigolds of Mogadishu and the magnolias of Kingston and when the heat turns us sticky and sweet and unwilling to be claimed by defeat we own the night. We own our bodies. We own our lives.

Everything is melting in nature. We think we see objects, but our eyes are slow and partial. Nature is blooming and withering in long puffy respirations, rising and falling in oceanic wave-motion. A mind that opened itself fully to nature without sentimental preconception would be glutted by nature’s coarse materialism, its relentless superfluity. An apple tree laden with fruit: how peaceful, how picturesque. But remove the rosy filter of humanism from our gaze and look again. See nature spuming and frothing, its mad spermatic bubbles endlessly spilling out and smashing in that inhuman round of waste, rot, and carnage. From the jammed glassy cells of sea roe to the feathery spores poured into the air from bursting green pods, nature is a festering hornet’s nest of aggression and overkill. This is the chthonian black magic with which we are infected as sexual beings; this is the daemonic identity that Christianity so inadequately defines as original sin and thinks it can cleanse us of. Procreative woman is the most troublesome obstacle to Christianity’s claim to catholicity, testified by its wishful doctrines of Immaculate Conception and Virgin Birth. The procreativeness of chthonian nature is an obstacle to all of western metaphysics and to each man in his quest for identity against his mother. Nature is the seething excess of being.

As observers of totalitarianism such as Victor Klemperer noticed, truth dies in four modes, all of which we have just witnessed. The first mode is the open hostility to verifiable reality, which takes the form of presenting inventions and lies as if they were facts. The president does this at a high rate and at a fast pace. One attempt during the 2016 campaign to track his utterances found that 78 percent of his factual claims were false. This proportion is so high that it makes the correct assertions seem like unintended oversights on the path toward total fiction. Demeaning the world as it is begins the creation of a fictional counterworld. The second mode is shamanistic incantation. As Klemperer noted, the fascist style depends upon “endless repetition,” designed to make the fictional plausible and the criminal desirable. The systematic use of nicknames such as “Lyin’ Ted” and “Crooked Hillary” displaced certain character traits that might more appropriately have been affixed to the president himself. Yet through blunt repetition over Twitter, our president managed the transformation of individuals into stereotypes that people then spoke aloud. At rallies, the repeated chants of “Build that wall” and “Lock her up” did not describe anything that the president had specific plans to do, but their very grandiosity established a connection between him and his audience. The next mode is magical thinking, or the open embrace of contradiction. The president’s campaign involved the promises of cutting taxes for everyone, eliminating the national debt, and increasing spending on both social policy and national defense. These promises mutually contradict. It is as if a farmer said he were taking an egg from the henhouse, boiling it whole and serving it to his wife, and also poaching it and serving it to his children, and then returning it to the hen unbroken, and then watching as the chick hatches. Accepting untruth of this radical kind requires a blatant abandonment of reason. Klemperer’s descriptions of losing friends in Germany in 1933 over the issue of magical thinking ring eerily true today. One of his former students implored him to “abandon yourself to your feelings, and you must always focus on the Führer’s greatness, rather than on the discomfort you are feeling at present.” Twelve years later, after all the atrocities, and at the end of a war that Germany had clearly lost, an amputated soldier told Klemperer that Hitler “has never lied yet. I believe in Hitler.” The final mode is misplaced faith. It involves the sort of self-deifying claims the president made when he said that “I alone can solve it” or “I am your voice.” When faith descends from heaven to earth in this way, no room remains for the small truths of our individual discernment and experience. What terrified Klemperer was the way that this transition seemed permanent. Once truth had become oracular rather than factual, evidence was irrelevant. At the end of the war a worker told Klemperer that “understanding is useless, you have to have faith. I believe in the Führer.

She waited for a man who would marvel her with his intellect, wit and physique, all at the same time. Someone who would beguile her, unnerve her, possess her, and claim her and then make her jealous with deceit and accusations. Someone who wouldn’t bore her after a few hours of company. Someone who wouldn’t be distracted by someone younger than her - even at that age, she had her insecurities........ She waited for a man who would be worth a chase and a challenge, who would beguile her and ravage her, and be true to her. She was no fool. She knew the limitations of affectation and ceremonial overtures between husband and wife. She knew the limits of compatibility, being put off by a few of her suitors instantly. She knew that love was not a guarantee to lifetime of happiness. She knew the importance of money and it’s effect on men. She knew the value of having the best in jewelry, clothes and company, for a person was judged accordingly, and if one wished to be a success, one had to look the part. And that required continuity of resources, not affection. But still she waited. She waited for a man who would surprise her beyond her expectations. She waited for a man who would be magical. She waited for a man who would never come.

We have gone sick by following a path of untrammelled rationalism, male dominance, attention to the visible surface of things, practicality, bottom-line-ism. We have gone very, very sick. And the body politic, like any body, when it feels itself to be sick, it begins to produce antibodies, or strategies for overcoming the condition of dis-ease. And the 20th century is an enormous effort at self-healing. Phenomena as diverse as surrealism, body piercing, psychedelic drug use, sexual permissiveness, jazz, experimental dance, rave culture, tattooing, the list is endless. What do all these things have in common? They represent various styles of rejection of linear values. The society is trying to cure itself by an archaic revival, by a reversion to archaic values. So when I see people manifesting sexual ambiguity, or scarifying themselves, or showing a lot of flesh, or dancing to syncopated music, or getting loaded, or violating ordinary canons of sexual behaviour, I applaud all of this; because it's an impulse to return to what is felt by the body -- what is authentic, what is archaic -- and when you tease apart these archaic impulses, at the very centre of all these impulses is the desire to return to a world of magical empowerment of feeling. And at the centre of that impulse is the shaman: stoned, intoxicated on plants, speaking with the spirit helpers, dancing in the moonlight, and vivifying and invoking a world of conscious, living mystery. That's what the world is. The world is not an unsolved problem for scientists or sociologists. The world is a living mystery: our birth, our death, our being in the moment -- these are mysteries. They are doorways opening on to unimaginable vistas of self-exploration, empowerment and hope for the human enterprise. And our culture has killed that, taken it away from us, made us consumers of shoddy products and shoddier ideals. We have to get away from that; and the way to get away from it is by a return to the authentic experience of the body -- and that means sexually empowering ourselves, and it means getting loaded, exploring the mind as a tool for personal and social transformation. The hour is late; the clock is ticking; we will be judged very harshly if we fumble the ball. We are the inheritors of millions and millions of years of successfully lived lives and successful adaptations to changing conditions in the natural world. Now the challenge passes to us, the living, that the yet-to-be-born may have a place to put their feet and a sky to walk under; and that's what the psychedelic experience is about, is caring for, empowering, and building a future that honours the past, honours the planet and honours the power of the human imagination. There is nothing as powerful, as capable of transforming itself and the planet, as the human imagination. Let's not sell it straight. Let's not whore ourselves to nitwit ideologies. Let's not give our control over to the least among us. Rather, you know, claim your place in the sun and go forward into the light. The tools are there; the path is known; you simply have to turn your back on a culture that has gone sterile and dead, and get with the programme of a living world and a re-empowerment of the imagination. Thank you very, very much.

And he told Stink about a saint he had tempted a thousand generations ago. Satan had mocked the Enemy’s ridiculous claim of omnipotence. “Does God have the power to make a rock so big that he cannot move it?” Satan asked. The saint looked at him. “Yes,” he said. “And then He would pick it up.

An electronic computer is also made up of matter, but organised differently; what is there so magical about the workings of the huge, slow cells of the animal brain that they can claim themselves to be conscious, but would deny a quicker, more finely-grained device of equivalent power - or even a machine hobbled so that it worked with precisely the same ponderousness - a similar distinction?

Nature is not infallible. Nature makes mistakes. That's what evolution is all about: growth by trail and error. Nature can be stupid and cruel. Oh, my, how cruel! That's okay. There's nothing wrong with Nature being dumb and ugly because it is simultaneously--paradoxically--brilliant and superb. But to worship the natural at the exclusion of the unnatural is to practice Organic Fascism--which is what many of my pilgrims practice. And in the best tradition of fascism, they are totally intolerant of those who don't share their beliefs; thus, they foster the very kinds of antagonism and tension that lead to strife, which they, pacifists one and all, claim to abhor. To insist that a woman who paints berry juice on her lips is somehow superior to the woman who wears Revlon lipstick is sophistry; it's smug sophistical skunkshit. Lipstick is a chemical composition, so is berry juice, and they both are effective for decorating the face. If lipstick has advantages over berry juice then let us praise that part of technology that produced lipstick. The organic world is wonderful, bot the inorganic isn't bad, either. The world of plastic and artifice offers its share of magical surprises. A thing is good because it's good, not because it's natural. A thing is bad because it's bad, not because it's artificial. It's not a damn iota better to be bitten by a rattlesnake than shot by a gun.

Charles had tried to open the pond and called up for wolf to defeat the black magic and hadn't been able to. Brother Wolf had panicked because Charles had somehow mess up their bond—and then Anna threatened to leave them and Charles had panicked, too. If she hadn't allowed them to make love to her, to reestablish they're claim, things might have gotten... interesting, in the same way that a grizzly attack is interesting. Because neither he nor Brother Wolf was capable of letting her go. It had been a revelation. The bottom line was that he was selfish creature, Charles decided more cheerfully than he'd been about anything in a long time. He guided Anna around a hole in the ground with a subtle push of his hand on her hip. She probably had seen the hole, but it please him to take care of her in such a small way. He was willing to pay any price to keep safe...any price except for losing her.

There was a muchacha who lived near my house. La gente del pueblo talked about her being una de las otras, “of the Others.” They said that for six months she was a woman who had a vagina that bled once a month, and that for the other six months she was a man, had a penis and she peed standing up. they called her half and half, mita’ y mita‘, neither one nor the other but a strange doubling, a deviation of nature that horrified, a work of nature inverted. But there is a magic aspect in abnormality and so-called deformity. Maimed, mad, and sexually different people were believed to posess supernatural powers by primal cultures’ magico-religious thinking. For them, abnormality was the price a person had to pay for her or his inborn extraordinary gift. There is something compelling about being both male and female, about having an entry into both worlds. Contrary to some psychiatric tenets, half and halfs are not suffering from a confusion of sexual identity, or even from a confusion of gender. What we are suffering from is an absolute despot duality that says we are able to be only one or the other. It claims that human nature is limited and cannot evolve into something better. But I, like other queer people, am two in one body, both male and female. I am the embodiment of the heiros gamos: the coming together of opposite qualities within.

When you face the challenges of this world, be they real or what you claim to be imaginary, then face them with your heart. For everyone who loves you is in your heart. From within your heart comes the magic that makes you who you are.

We have a predator that came from the depths of the cosmos and took over the rule of our lives. Human beings are its prisoners. The Predator is our lord and master. It has rendered us docile, helpless. If we want to protest, it suppresses our protest. If we want to act independently, it demands that we don't do so... I have been beating around the bush all this time, insinuating to you that something is holding us prisoner. Indeed we are held prisoner! "This was an energetic fact for the sorcerers of ancient Mexico ... They took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. Therefore, their food is always available to them." "No, no, no, no," [Carlos replies] "This is absurd don Juan. What you're saying is something monstrous. It simply can't be true, for sorcerers or for average men, or for anyone." "Why not?" don Juan asked calmly. "Why not? Because it infuriates you? ... You haven't heard all the claims yet. I want to appeal to your analytical mind. Think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. Sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. They are the ones who set up our hopes and expectations and dreams of success or failure. They have given us covetousness, greed, and cowardice. It is the predators who make us complacent, routinary, and egomaniacal." "'But how can they do this, don Juan? [Carlos] asked, somehow angered further by what [don Juan] was saying. "'Do they whisper all that in our ears while we are asleep?" "'No, they don't do it that way. That's idiotic!" don Juan said, smiling. "They are infinitely more efficient and organized than that. In order to keep us obedient and meek and weak, the predators engaged themselves in a stupendous manoeuvre stupendous, of course, from the point of view of a fighting strategist. A horrendous manoeuvre from the point of view of those who suffer it. They gave us their mind! Do you hear me? The predators give us their mind, which becomes our mind. The predators' mind is baroque, contradictory, morose, filled with the fear of being discovered any minute now." "I know that even though you have never suffered hunger... you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. Through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. And they ensure, in this manner, a degree of security to act as a buffer against their fear." "The sorcerers of ancient Mexico were quite ill at ease with the idea of when [the predator] made its appearance on Earth. They reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. And then, everything seems to disappear, and we have now a sedated man. What I'm saying is that what we have against us is not a simple predator. It is very smart, and organized. It follows a methodical system to render us useless. Man, the magical being that he is destined to be, is no longer magical. He's an average piece of meat." "There are no more dreams for man but the dreams of an animal who is being raised to become a piece of meat: trite, conventional, imbecilic.

It's worth remembering that [having a baby] is not of vital use to you as a woman. Yes, you could learn thousands of interesting things about love, strength, faith, fear, human relationships, genetic loyalty, and the effect of apricots on an immune digestive system. But I don't think there's a single lesson that motherhood has to offer that couldn't be learned elsewhere. If you want to know what's in motherhood for you, as a woman, then-in truth-it's nothing you couldn't get from, say, reading the 100 greatest books in human history; learning a foreign language well enough to argue in it; climbing hills; loving recklessly; sitting quietly, alone, in the dawn; drinking whiskey with revolutionaries; learning to do close-hand magic; swimming in a river in the winter; growing foxgloves, peas, and roses; calling your mum; singing while you walk; being polite; and always, always helping strangers. No one has ever claimed for a minute that childless men have missed out on a vital aspect of their existence, and were the poorer and crippled by it. Da Vinci, Van Gogh, Newton, Faraday, Plato, Aquinas, Beethoven, Handel, Kant, Hume, Jesus. They all seem to have managed quite well.

Tell a witch to go, and she’ll plant her feet on the ground and stay exactly where she is. Instead of doing as she’s told, she’ll take a knife to her arm and let her blood drip onto the ground, and in that way she will claim the earth for herself and for her daughters and for all the daughters who follow her. It is the future she’s claiming, the right to be a woman who can do as she pleases.

Among the many fox magics her sobo had delighted in describing, the one that had most captured her imagination was the power to alter form. The most eldritch among foxes could turn (or so her grandmother would claim in that musical croak that was her storytelling voice) into human beings. The they would creep into the lives of lonely and impressionable souls and offer them long-sought affection.

He who deceives another deceives himself much more. Therefore know the Charlatans by their love of rich robes, ceremony, ritual, magical retirements, absurd conditions, and other stupidity, too numerous to relate. Their entire doctrine a boastful display, a cowardice hungering for notoriety; their standard everything unnecessary, their certain failure assured. Hence it is that those with some natural ability quickly lose it by their teaching. They can only dogmatise, implant and multiply that which is entirely superficial. Were I a teacher I should not act as master, as knowing more, the pupil could lay no claim to discipleship. Assimilating slowly, he would not be conscious of his learning, he would not repeat the vital mistake; without fear he would accomplish with ease. The only teaching possible is to show a man how to learn from his own wisdom, and to utilise his ignorance and mistakes. Not by obscuring his vision and intention by righteousness. 

They can see the character, standing before them. The voice became iconic in its own right. Parents often ask me to do it for their children, who don't quite believe them. After all, any old man can claim to be the guy inside the gold suit and kids are rightly skeptical. 'Hello, I am See-Threepio, human-cyborg relations.' Then I see the magic. I watch as the sound enters their ears, it reaches their brain, it gets processed in moments. And suddenly. Smiles of recognition - and love.

Once upon a time, there was a man who was convinced that he possessed a Great Idea. Indeed, as the man thought upon the Great Idea more and more, he realized that it was not just a great idea, but the most wonderful idea ever. The Great Idea would unravel the mysteries of the universe, supersede the authority of the corrupt and error-ridden Establishment, confer nigh-magical powers upon its wielders, feed the hungry, heal the sick, make the whole world a better place, etc. etc. etc. The man was Francis Bacon, his Great Idea was the scientific method, and he was the only crackpot in all history to claim that level of benefit to humanity and turn out to be completely right.

In contradistinction to the underestimation in the field of rocket science and the aerospace industry, Parsons' accomplishments in the arcane sciences have been highly overrated and grossly exaggerated. As a magician he was essentially a failure. As a Thelemite he learned the hard way what was required. He loved Crowley's 'Law' but couldn't adhere to it—though he tried harder than most. He violated the rules, undertook unauthorized and unorthodox magical operations, and claimed the grade of Magister Templi without first completing all the grades below it. He couldn't handle working under authority—his ego was too big. His record of failure is valuable in that regard. He was a great promulgator of thelemic ideals in his essays, but as an idealist his elitism ruined his work. Indeed, some would say he was guilt of hubris, which the gods always punish.

Ah, but it is an interesting thing, that these things can so seldom be proved. If I were to perform some piece of, hrmf, magic for you, here in this room, you would claim a thousand ways it could have been done. Indeed, those ways might be exceedingly unlikely, but you would cling to them rather than accept the, mmn, the chance that magic, the eternal inexplicable, might be the true agent, and if you were strong enough in yourself, unafraid, unthreatened, here in your own chambers, well perhaps there would be no magic worked at all. It is a subjective force, you see, whereas the physical laws of the artificers are objective. A gear-train will turn without faith, but magic may not. And so, when your people demand, mmn, proof, there is none, but when you have forgotten and dismissed it, then magic creeps back into the gaps where you do not look for it.

Were you going to poke them with a stick?” Keelan growled. Hakeem looked uncertain. “Yes?” “When you find freaky shit in the scary woods, you don’t poke it with a stick. It can explode in your face. What do you do instead?” Hakeem clearly didn’t know the answer to that question. I almost felt sorry for him. He had just turned eighteen this year, and this was likely his first real outing. “You ask the Consort. The Consort knows everything.” “Oh,” Hakeem said. Keelan pivoted to me. “Consort, please tell us what this is.” “I have no idea.” Keelan blinked, his teaching moment temporarily derailed. He took a second to recover. “How do we proceed?” I held my hand out, and Hakeem surrendered his branch. “I’m going to poke it with a stick.

For the past twenty-five years, the psychiatric establishment has told us a false story. It told us that schizophrenia, depression, and bipolar illness are known to be brain diseases, even though—as the MindFreedom hunger strike revealed—it can’t direct us to any scientific studies that document this claim. It told us that psychiatric medications fix chemical imbalances in the brain, even though decades of research failed to find this to be so. It told us that Prozac and the other second-generation psychotropics were much better and safer than the first-generation drugs, even though the clinical studies had shown no such thing. Most important of all, the psychiatric establishment failed to tell us that the drugs worsen long-term outcomes.

Jefferson believed in the future, and why not? His own lifetime was testament to the possibility of political and intellectual progress. The past, he thought, should hold no magical, unexamined claim over the present. “Some men look at Constitutions with sanctimonious reverence, and deem them, like the ark of the covenant, too sacred to be touched,” he wrote in 1816.40 They

Weirdly, D&D didn't encourage my leanings towards trying magic of my own at all. In fact, it frustrated them. Even the most pompous and ambitious historical magicians, from the Zaroastrian Magi through John Dee, Francis Barrett and Aleister Crowley, never claimed to be able to throw fireballs or lightning bolts like D&D wizards can. So D&D was never going to feed the fantasies of practising magic in the real world. That is all about gaining secret knowledge, a higher level of perception or inflicting misfortune or a boon on someone rather than causing a poisonous cloud of vapor to pour from your fingers (Cloudkill, deadly to creatures with less than 5 hit dice, for those who are interested). The game, as we played it, just doesn't support the occult idea of magic. In fact, it might even be argued that, by giving such a powerful prop to my imagination, D&D stopped me from going deeper into the occult in real life. I certainly had all the qualifications—bullied power-hungry twerp with no discernable skill in conventional fields and no immediate hope of a girlfriend who wasn't mentally ill. It's amazing I'm not out sacrificing goats to this day.

The postmodernist belief in the relativism of truth, coupled with the clicker culture of mass media, in which attention spans are measured in New York minutes, leaves us with a bewildering array of truth claims packaged in infotainment units. It must be true—I saw it on television, the movies, the Internet. The Twilight Zone, The Outer Limits, That’s Incredible!, The Sixth Sense, Poltergeist, Loose Change, Zeitgeist: The Movie. Mysteries, magic, myths, and monsters. The occult and the supernatural. Conspiracies and cabals. The face on Mars and aliens on Earth. Bigfoot and Loch Ness. ESP and psi. UFOs and ETIs. OBEs and NDEs. JFK, RFK, and MLK Jr.—alphabet conspiracies. Altered states and hypnotic regression. Remote viewing and astroprojection. Ouija boards and tarot cards. Astrology and palm reading. Acupuncture and chiropractic. Repressed memories and false memories. Talking to the dead and listening to your inner child. It’s all an obfuscating amalgam of theory and conjecture, reality and fantasy, nonfiction and science fiction. Cue dramatic music. Darken the backdrop. Cast a shaft of light across the host’s face. Trust no one. The truth is out there. I want to believe.

A step further. Creationism. If you want to go in so deep as to ignore all of the advances and hard facts that SCIENCE and LEARNING have provided us in the field of biological evolution and instead profess that the creation story, written by men from their holy visions, about how the Christian deity spinning the world together out of the void in the magic of Genesis describes the true origin of the universe, that is your business. Terrific. It’s a cool story, don’t get me wrong; I love magic. Check out Madeleine L’Engle’s A Wrinkle in Time, which won a Newbery Medal. For the record, I don’t believe the book of Genesis ever won one of those. You and your fellow creationists profess belief in a magical story. You are welcome to do so. Sing and chant, and eat crackers and drink wine that you claim are magically infused with the blood and flesh of your church’s original grand wizard, the Prince of Peace. I personally think that’s just a touch squirrelly, but that’s your business, not mine. You will not be punished for those beliefs in our nation of individual freedoms. But I do think the vast majority of your fellow Americans would appreciate it, kind creationists, if you silly motherfuckers would keep that bullshit out of our schools. Your preferred fairy tales have no place in a children’s classroom or textbook that professes to be teaching our youngsters what is REAL. Jesus Christ, it’s irrefutably un-American, people!

In my travels on the surface, I once met a man who wore his religious beliefs like a badge of honor upon the sleeves of his tunic. "I am a Gondsman!" he proudly told me as we sat beside eachother at a tavern bar, I sipping my wind, and he, I fear, partaking a bit too much of his more potent drink. He went on to explain the premise of his religion, his very reason for being, that all things were based in science, in mechanics and in discovery. He even asked if he could take a piece of my flesh, that he might study it to determine why the skin of the drow elf is black. "What element is missing," he wondered, "that makes your race different from your surface kin?" I think that the Gondsman honestly believed his claim that if he could merely find the various elements that comprised the drow skin, he might affect a change in that pigmentation to make the dark elves more akin to their surface relatives. And, given his devotion, almost fanaticism, it seemed to me as if he felt he could affect a change in more than physical appearance. Because, in his view of the world, all things could be so explained and corrected. How could i even begin to enlighten him to the complexity? How could i show him the variations between drow and surface elf in the very view of the world resulting from eons of walking widely disparate roads? To a Gondsman fanatic, everything can be broken down, taken apart and put back together. Even a wizard's magic might be no more than a way of conveying universal energies - and that, too, might one day be replicated. My Gondsman companion promised me that he and his fellow inventor priests would one day replicate every spell in any wizard's repertoire, using natural elements in the proper combinations. But there was no mention of the discipline any wizard must attain as he perfects his craft. There was no mention of the fact that powerful wizardly magic is not given to anyone, but rather, is earned, day by day, year by year and decade by decade. It is a lifelong pursuit with gradual increase in power, as mystical as it is secular. So it is with the warrior. The Gondsman spoke of some weapon called an arquebus, a tubular missile thrower with many times the power of the strongest crossbow. Such a weapon strikes terror into the heart of the true warrior, and not because he fears that he will fall victim to it, or even that he fears it will one day replace him. Such weapons offend because the true warrior understands that while one is learning how to use a sword, one should also be learning why and when to use a sword. To grant the power of a weapon master to anyone at all, without effort, without training and proof that the lessons have taken hold, is to deny the responsibility that comes with such power. Of course, there are wizards and warriors who perfect their craft without learning the level of emotional discipline to accompany it, and certainly there are those who attain great prowess in either profession to the detriment of all the world - Artemis Entreri seems a perfect example - but these individuals are, thankfully, rare, and mostly because their emotional lacking will be revealed early in their careers, and it often brings about a fairly abrupt downfall. But if the Gondsman has his way, if his errant view of paradise should come to fruition, then all the years of training will mean little. Any fool could pick up an arquebus or some other powerful weapon and summarily destroy a skilled warrior. Or any child could utilize a Gondsman's magic machine and replicate a firebal, perhaps, and burn down half a city. When I pointed out some of my fears to the Gondsman, he seemed shocked - not at the devastating possibilities, but rather, at my, as he put it, arrogance. "The inventions of the priests of Gond will make all equal!" he declared. "We will lift up the lowly peasant

You may not know the word, but you definitely know the girl. She’s the girl who has guys wrapped around her finger, whose outfit is always perfectly conceived, and who magically accomplishes whatever she wants, whether it’s getting an amazing job at twenty-two or engaged at twenty-five, and she does it effortlessly. She may seem unapproachable, but those who are lucky enough to know her are likely to claim that she’s “really great if you’re friends with her, but she can be a huge bitch.

The point is that you have here a direct, unmistakable assault on sanity and decency; and even - since some of Dali’s pictures would tend to poison the imagination like a pornographic postcard - on life itself. What Dali has done and what he has imagined is debatable, but in his outlook, his character, the bedrock decency of a human being does not exist. He is as anti-social as a flea. Clearly, such people are undesirable, and a society in which they can flourish has something wrong with it. Now, if you showed this book, with its illustrations, to Lord Elton, to Mr. Alfred Noyes, to The Times leader writers who exult over the “eclipse of the highbrow” - in fact, to any “sensible” art-hating English person - it is easy to imagine what kind of response you would get. They would flatly refuse to see any merit in Dali whatever. Such people are not only unable to admit that what is morally degraded can be æsthetically right, but their real demand of every artist is that he shall pat them on the back and tell them that thought is unnecessary. And they can be especially dangerous at a time like the present, when the Ministry of Information and the British Council put power into their hands. For their impulse is not only to crush every new talent as it appears, but to castrate the past as well. Witness the renewed highbrow-baiting that is now going on in this country and America, with its outcry not only against Joyce, Proust and Lawrence, but even against T. S. Eliot. But if you talk to the kind of person who can see Dali’s merits, the response that you get is not as a rule very much better. If you say that Dali, though a brilliant draughtsman, is a dirty little scoundrel, you are looked upon as a savage. If you say that you don’t like rotting corpses, and that people who do like rotting corpses are mentally diseased, it is assumed that you lack the æsthetic sense. Since “Mannequin rotting in a taxicab” is a good composition. And between these two fallacies there is no middle position, but we seldom hear much about it. On the one side Kulturbolschewismus: on the other (though the phrase itself is out of fashion) “Art for Art’s sake.” Obscenity is a very difficult question to discuss honestly. People are too frightened either of seeming to be shocked or of seeming not to be shocked, to be able to define the relationship between art and morals. It will be seen that what the defenders of Dali are claiming is a kind of benefit of clergy. The artist is to be exempt from the moral laws that are binding on ordinary people. Just pronounce the magic word “Art,” and everything is O.K.

It is no great hermeneutic feat to recognize that Rome crucified Jesus because of His claim to be king. The charge was posted over His head, after all. What is often overlooked, however, is that it is precisely because of their allegiance to that king—Jesus—that Rome persecuted His followers. That the God of the Jews should father a son with magical powers was no more offensive to the Romans than the idea that Zeus should father Hercules. But what was intolerable was the fact that Jesus’ followers did not stop with recognizing Him as divine; they had the audacity to claim He was their actual sovereign. In short, while the Jews preserved their religion by shouting, “We have no king but Caesar,” the early Christians sealed their fate by unabashedly declaring, “We have no king but Jesus!

We know that Antony pined for Cleopatra months later, though she wound up with all the credit for the affair. As one of her sworn enemies asserted, she did not fall in love with Antony but “brought him to fall in love with her.” In the ancient world too women schemed while men strategized; there was a great gulf, elemental and eternal, between the adventurer and the adventuress. There was one too between virility and promiscuity: Caesar left Cleopatra in Alexandria to sleep with the wife of the king of Mauretania. Antony arrived in Tarsus fresh from an affair with the queen of Cappadocia. The consort of two men of voracious sexual appetite and innumerable sexual conquests, Cleopatra would go down in history as the snare, the delusion, the seductress. Citing her sexual prowess was evidently less discomfiting than acknowledging her intellectual gifts. In the same way it is easier to ascribe her power to magic than to love. We have evidence of neither, but the first can at least be explained; with magic one forfeits rather than loses the game. So Cleopatra has Antony under her thumb, poised to obey her every wish, “not only because of his intimacy with her,” as Josephus has it, “but also because of being under the influence of drugs.” To claim as much is to acknowledge her power, also to insult her intelligence.

I am not in the habit of explaining myself. I have made a concession to you in doing so. Choose now how you will proceed." I refuse your claim on me, she answered in the only way he allowed her to communicate. I will take my refusal to our people and plead with them for the mercy you evidently don't have in you. I will not be tied to you! He bent over her, a dark, imposing figure exuding power. His silver eyes glittered at her. "Hear me, Savannah. If you believe nothing else about me, believe this. You belong to me, with me. No one will ever attempt to take you from me and live.No one." His voice was low,beautiful,and all the more deadly for it. Her violet gaze was held captive by his pale one.She believed him. And not even her father,the Prince of their people, had a chance of destroying him.

Take Lucy as an example. Yes, she has an illness, and fools may claim that makes her weak, yet she is the furthest thing from weak I’ve ever known. She deals with everything I do—the grief of losing our parents, the fear of the unknown, even the days of hunger when we can’t afford meals—and then a whole array of things I don’t. Physical pain, eating restrictions, fatigue, not to mention the emotional weight of living in a world that refuses to accommodate her. As far as I’m concerned, I may be the one with magic, but she’s the truly powerful one. Because she’s fought where I have never had to.” I lean forward. “And if anyone ever even insinuated that her illness needed to be cured in order for to amount to anything, well…” My jaw tightened. “Let’s say I would have some very choice words for those people.

Recently though, they have been claiming I haven’t put out enough specifics. There’s a good reason for this, and it fits perfectly with my overall philosophy of leadership: Many of our problems, caused by years of stupid decisions or no decisions at all, have grown into a huge mess. If I could wave a magic wand and fix them, I’d do it. But there are a lot of different voices—and interests—that have to be considered when working toward solutions. This involves getting people into a room and negotiating compromises until everyone walks out of that room on the same page.

I pray that the world never runs out of dragons. I say that in all sincerity, though I have played a part in the death of one great wyrm. For the dragon is the quintessential enemy, the greatest foe, the unconquerable epitome of devastation. The dragon, above all other creatures, even the demons and the devils, evokes images of dark grandeur, of the greatest beast curled asleep on the greatest treasure hoard. They are the ultimate test of the hero and the ultimate fright of the child. They are older than the elves and more akin to the earth than the dwarves. The great dragons are the preternatural beast, the basic element of the beast, that darkest part of our imagination. The wizards cannot tell you of their origin, though they believe that a great wizard, a god of wizards, must have played some role in the first spawning of the beast. The elves, with their long fables explaining the creation of every aspect of the world, have many ancient tales concerning the origin of the dragons, but they admit, privately, that they really have no idea of how the dragons came to be. My own belief is more simple, and yet, more complicated by far. I believe that dragons appeared in the world immediately after the spawning of the first reasoning race. I do not credit any god of wizards with their creation, but rather, the most basic imagination wrought of unseen fears, of those first reasoning mortals. We make the dragons as we make the gods, because we need them, because, somewhere deep in our hearts, we recognize that a world without them is a world not worth living in. There are so many people in the land who want an answer, a definitive answer, for everything in life, and even for everything after life. They study and they test, and because those few find the answers for some simple questions, they assume that there are answers to be had for every question. What was the world like before there were people? Was there nothing but darkness before the sun and the stars? Was there anything at all? What were we, each of us, before we were born? And what, most importantly of all, shall we be after we die? Out of compassion, I hope that those questioners never find that which they seek. One self-proclaimed prophet came through Ten-Towns denying the possibility of an afterlife, claiming that those people who had died and were raised by priests, had, in fact, never died, and that their claims of experiences beyond the grave were an elaborate trick played on them by their own hearts, a ruse to ease the path to nothingness. For that is all there was, he said, an emptiness, a nothingness. Never in my life have I ever heard one begging so desperately for someone to prove him wrong. This is kind of what I believe right now… although, I do not want to be proved wrong… For what are we left with if there remains no mystery? What hope might we find if we know all of the answers? What is it within us, then, that so desperately wants to deny magic and to unravel mystery? Fear, I presume, based on the many uncertainties of life and the greatest uncertainty of death. Put those fears aside, I say, and live free of them, for if we just step back and watch the truth of the world, we will find that there is indeed magic all about us, unexplainable by numbers and formulas. What is the passion evoked by the stirring speech of the commander before the desperate battle, if not magic? What is the peace that an infant might know in its mother’s arms, if not magic? What is love, if not magic? No, I would not want to live in a world without dragons, as I would not want to live in a world without magic, for that is a world without mystery, and that is a world without faith. And that, I fear, for any reasoning, conscious being, would be the cruelest trick of all. -Drizzt Do’Urden

Anticipating their calamity and fright when deportation day came (August 6, 1942) he [Henryk Goldszmit, pen name: Janusz Korczak] joined them aboard the train bound for Treblinka, because, he said, he knew his presence would calm them—“You do not leave a sick child in the night, and you do not leave children at a time like this.” A photograph taken at the Umschlagplatz (Transshipment Square) shows him marching, hatless, in military boots, hand in hand with several children, while 192 other children and ten staff members follow, four abreast, escorted by German soldiers. Korczak and the children boarded red boxcars not much larger than chicken coops, usually stuffed with seventy-five vertical adults, though all the children easily fit. In Joshua Perle’s eyewitness account in The Destruction of the Warsaw Ghetto, he describes the scene: “A miracle occurred, two hundred pure souls, condemned to death, did not weep. Not one of them ran away. None tried to hide. Like stricken swallows they clung to their teacher and mentor, to their father and brother, Janusz Korczak.” In 1971, the Russians named a newly discovered asteroid after him, 2163 Korczak, but maybe they should have named it Ro, the planet he dreamed of. The Poles claim Korczak as a martyr, and the Israelis revere him as one of the Thirty-Six Just Men, whose pure souls make possible the world’s salvation. According to Jewish legend, these few, through their good hearts and good deeds, keep the too-wicked world from being destroyed. For their sake alone, all of humanity is spared. The legend tells that they are ordinary people, not flawless or magical, and that most of them remain unrecognized throughout their lives, while they choose to perpetuate goodness, even in the midst of inferno.

It is a world of magic and mystery, of deep darkness and flickering starlight. It is a world where terrible things happen and wonderful things too. It is a world where goodness is pitted against evil, love against hate, order against chaos, in a great struggle where often it is hard to be sure who belongs to which side because appearances are endlessly deceptive. Yet for all its confusion and wildness, it is a world where the battle goes ultimately to the good, who live happily ever after, and where in the long run everybody, good and evil alike, becomes known by his true name . . . That is the fairy tale of the Gospel with, of course, one crucial difference from all other fairy tales, which is that the claim made for it is that it is true, that it not only happened once upon a time but has kept on happening ever since and is happening still. (Frederick Buechner, Telling the Truth)

How can someone tell you, “I love you,” and then mistreat you and abuse you, humiliate you, and disrespect you? That person may claim to love you, but is it really love? If we love, we want the best for those we love. Why put our garbage onto our own children? Why abuse them because we are full of fear and emotional poison? Why blame our parents for our own garbage? People learn to become selfish and to close their hearts so tightly. They are starving for love, not knowing that the heart is a magical kitchen. Your heart is a magical kitchen. Open your heart. Open your magical kitchen, and refuse to walk around the world begging for love. In your heart is all the love you need.

This is always always always what she wished a bazaar to be. Demre, proudly claiming to be the birthplace of Santa Claus, was direly lacking in workshops of wonder. Small corner stores, an understocked chain supermarket on the permanent edge of bankruptcy and a huge cash and carry that serviced the farms and the hotels squeezed between the plastic sky and the shingle shore. Russians flew there by the charter load to sun themselves and get wrecked on drink. Drip irrigation equipment and imported vodka, a typical Demre combination. But Istanbul; Istanbul was the magic. Away from home, free from the humid claustrophobia of the greenhouses, hectare after hectare after hectare; a speck of dust in the biggest city in Europe, anonymous yet freed by that anonymity to be foolish, to be frivolous and fabulous, to live fantasies. The Grand Bazaar! This was a name of wonder. This was hectare upon hectare of Cathay silk and Tashkent carpets, bolts of damask and muslin, brass and silver and gold and rare spices that would send the air heady. It was merchants and traders and caravan masters; the cornucopia where the Silk Road finally set down its cargoes. The Grand Bazaar of Istanbul was shit and sharks. Overpriced stuff for tourists, shoddy and glittery. Buy buy buy. The Egyptian Market was no different. In that season she went to every old bazaar in Sultanahmet and Beyoğlu. The magic wasn’t there.

In order to live this way - free to create, free to explore - you must possess a fierce sense of personal entitlement. Creative entitlement simply means believing that you are allowed to be here, and that - merely by being here - you are allowed to have a voice and a vision of your own. The poet David Whyte calls this sense of creative entitlement 'the arrogance of belonging,' and claims that it is an absolutely vital privilege to cultivate if you wish to interact more vividly with life. Without this arrogance of belonging, you will never be able to take any creative risks whatsoever. Without it, you will never push yourself out of the suffocating insulation of personal safety and into the frontiers of the beautiful and unexpected. It is a divine force that will actually take you out of yourself and allow you to engage more fully with life. Because often what keeps you from creative living is your self-absorption (your self-doubt, your self-disgust, your self-judgment, your crushing sense of self-protection). The arrogance of belonging pulls you out of the darkest depths of self-hatred - not by saying 'I am the greatest!' but merely by saying 'I am here!

The grasslands are endless, And summer sings on, And Goldmoon the princess Loves a poor man’s son. Her father the chieftain Makes long roads between them: The grasslands are endless, and summer sings on. The grasslands are waving, The sky’s rim is gray, The chieftain sends Riverwind East and away, To search for strong magic At the lip of the morning, The grasslands are waving, the sky’s rim is gray. O Riverwind, where have you gone? O Riverwind, autumn comes on. I sit by the river And look to the sunrise, But the sun rises over the mountains alone. The grasslands are fading, The summer wind dies, He comes back, the darkness Of stones in his eyes. He carries a blue staff As bright as a glacier: The grasslands are fading, the summer wind dies. The grasslands are fragile, As yellow as flame, The chieftain makes mockery Of Riverwind’s claim. He orders the people To stone the young warrior: The grasslands are fragile, as yellow as flame. The grassland has faded, And autumn is here. The girl joins her lover, The stones whistle near, The staff flares in blue light And both of them vanish: The grasslands are faded, and autumn is here.

Scared?” Terrified. “Of you? Nah. If you grow claws, I might get my sword, but I’ve fought you in your human shape.” It took all my will to shrug. “You aren’t that impressive.” He cleared the distance between us in a single leap. I barely had time to jump to my feet. Steel fingers grasped my left wrist. His left arm clasped my waist. I fought, but he outmuscled me with ridiculous ease, pulling me close as if to tango. “Curran! Let . . . “ I recognized the angle of his hip but I could do nothing about it. He pulled me forward and flipped me in a classic hip-toss throw. Textbook perfect. I flew through the air, guided by his hands, and landed on my back. The air burst from my lungs in a startled gasp. Ow. “Impressed yet?” he asked with a big smile. Playing. He was playing. Not a real fight. He could’ve slammed me down hard enough to break my neck. Instead he had held me to the end, to make sure I landed right. He leaned forward a little. “Big bad merc, down with a basic hip toss. In your place I’d be blushing.” I gasped, trying to draw air into my lungs. “I could kill you right now. It wouldn’t take much. I think I’m actually embarrassed on your behalf. At least do some magic or something.” As you wish. I gasped and spat my new power word. “Osanda.” Kneel, Your Majesty. He grunted like a man trying to lift a crushing weight that fell on his shoulders. His face shook with strain. Ha-ha. He wasn’t the only one who got a boost from a flare. I got up to my feet with some leisure. Curran stood locked, the muscles of his legs bulging his sweatpants. He didn’t kneel. He wouldn’t kneel. I hit him with a power word in the middle of a bloody flare and it didn’t work. When he snapped out of it, he would probably kill me. All sorts of alarms blared in my head. My good sense screamed, Get out of the room, stupid! Instead I stepped close to him and whispered in his ear, “Still not impressed.” His eyebrows came together, as a grimace claimed his face. He strained, the muscles on his hard frame trembling with effort. With a guttural sigh, he straightened. I beat a hasty retreat to the rear of the room, passing Slayer on the way. I wanted to swipe it so bad, my palm itched. But the rules of the game were clear: no claws, no saber. The second I picked up the sword, I’d have signed my own death warrant. He squared his shoulders. “Shall we continue?” “It would be my pleasure.” He started toward me. I waited, light on my feet, ready to leap aside. He was stronger than a pair of oxen, and he’d try to grapple. If he got ahold of me, it would be over. If all else failed, I could always try the window. A forty-foot drop was a small price to pay to get away from him. Curran grabbed at me. I twisted past him and kicked his knee from the side. It was a good solid kick; I’d turned into it. It would’ve broken the leg of any normal human. “Cute,” Curran said, grabbed my arm, and casually threw me across the room. I went airborne for a second, fell, rolled, and came to my feet to be greeted by Curran’s smug face. “You’re fun to play with. You make a good mouse.” Mouse? “I was always kind of partial to toy mice.” He smiled. “Sometimes they’re filled with catnip. It’s a nice bonus.” “I’m not filled with catnip.” “Let’s find out.” He squared his shoulders and headed in my direction. Houston, we have a problem. Judging by the look in his eyes, a kick to the face simply wouldn’t faze him. “I can stop you with one word,” I said. He swiped me into a bear hug and I got an intimate insight into how a nut feels just before the nutcracker crushes it to pieces. “Do,” he said. “Wedding.” All humor fled his eyes. He let go and just like that, the game was over.

A few magical practitioners claimed that they first met their familiars in fairyland, or at the sabbath; however, a greater number claimed that their journey to these places had been initiated by the familiar’s invitation. Nairnshire witch Isobel Gowdie ( 1662 ) , for example, first met the Devil as she was ‘goeing betwix the townes of Drumdewin and the Headis’ where she ‘promeisit to me it him, in the night time, in the Kirk of Aulderne; quhilk I did’. Bessie Dunlop claimed that on one occasion Tom Reid 'tuke hir be the aproun, and wald haif had hir gangand [go} with him to Elfame’, and that on another, she met a group of 'gude wychtis that wynnit in the Court of Elfame; quha come thair to desyre hir to go with thame’. Scattered throughout encounter-narratives from Southern England, where descriptions of sabbath and fairyland experiences are seldom found, we still find references to familiars attempting to lure magical practitioners to 'go with them’, although the destination- is not specified. Huntingdonshire witch Ellen Shepheard ( 1646), for example, claimed that 'a Spirit, somewhat like a Rat, but not fully so big, of an iron-grey colour … said you must goe with me’ , whilst nearly seventy years earlier Essex witch Elizabeth Bennett maintained that a familiar spirit in the form of a black dog asked her to 'go with it

By the time the child grows up, the inverted search for a personal existence through perversity gets set in an individual mold, and it becomes more secret. It has to be secret because the community won't stand for the attempt by people to wholly individualize themselves. If there is going to be a victory over human incompleteness and limitation, it has to be a social project and not an individual one. Society wants to be the one to decide how people are to transcend death; it will tolerate the causa-sui project only if it fits into the standard social project. Otherwise there is the alarm of "Anarchy!" This is one of the reasons for bigotry and censorship of all kinds over personal morality: people fear that the standard morality will be undermined-another way of saying that they fear they will no longer be able to control life and death. A person is said to be "socialized" precisely when he accepts to "sublimate" the body-sexual character of his Oedipal project. Now these euphemisms mean usually that he accepts to work on becoming the father of himself by abandoning his own project and by giving it over to "The Fathers." The castration complex has done its work, and one submits to "social reality"; he can now deflate his own desires and claims and can play it safe in the world of the powerful elders. He can even give his body over to the tribe, the state, the embracing magic umbrella of the elders and their symbols; that way it will no longer be a dangerous negation for him. But there is no real difference between a childish impossibility and an adult one; the only thing that the person achieves is a practiced self-deceit-what we call the "mature" character.

Among the most virulent of all such cultural parasite-equivalents is the religion-based denial of organic evolution. About one-half of Americans (46 percent in 2013, up from 44 percent in 1980), most of whom are evangelical Christians, together with a comparable fraction of Muslims worldwide, believe that no such process has ever occurred. As Creationists, they insist that God created humankind and the rest of life in one to several magical mega-strokes. Their minds are closed to the overwhelming mass of factual demonstrations of evolution, which is increasingly interlocked across every level of biological organization from molecules to ecosystem and the geography of biodiversity. They ignore, or more precisely they call it virtue to remain ignorant of, ongoing evolution observed in the field and even traced to the genes involved. Also looked past are new species created in the laboratory. To Creationists, evolution is at best just an unproven theory. To a few, it is an idea invented by Satan and transmitted through Darwin and later scientists in order to mislead humanity. When I was a small boy attending an evangelical church in Florida, I was taught that the secular agents of Satan are extremely bright and determined, but liars all, man and woman, and so no matter what I heard I must stick my fingers in my ears and hold fast to the true faith. We are all free in a democracy to believe whatever we wish, so why call any opinion such as Creationism a virulent cultural parasite-equivalent? Because it represents a triumph of blind religious faith over carefully tested fact. It is not a conception of reality forged by evidence and logical judgment. Instead, it is part of the price of admission to a religious tribe. Faith is the evidence given of a person’s submission to a particular god, and even then not to the deity directly but to other humans who claim to represent the god. The cost to society as a whole of the bowed head has been enormous. Evolution is a fundamental process of the Universe, not just in living organisms but everywhere, at every level. Its analysis is vital to biology, including medicine, microbiology, and agronomy. Furthermore psychology, anthropology, and even the history of religion itself make no sense without evolution as the key component followed through the passage of time. The explicit denial of evolution presented as a part of a “creation science” is an outright falsehood, the adult equivalent of plugging one’s ears, and a deficit to any society that chooses to acquiesce in this manner to a fundamentalist faith.

Despite the chaos that was tearing her head apart, Tevi understood what scene Yenneg was attempting to play out, with herself as a conscripted actor. She needed to force out an explanation or denial, but no words could get past her lips. Jemeryl's presence was paralysing her, an effect far more irresistible than anything Yenneg had achieved. Tevi watched Jemeryl take another few steps forwards and then crouch down so that their eyes were no more than a foot apart. Tevi thought she would die from the shock. Yet somehow, she forced her mouth to shape the words, "Wine. Love potion." Her voice was not loud enough even to count as a whisper. Certainly nobody else in the room would have heard, yet Tevi could not control her breathing to manage anything else. At first Jemeryl showed no sign of comprehension, but then suddenly, the bewilderment on her face transformed into fury. She leapt up, her arms moving in a blurred aggressive swirl. The gesture ended with an action like hurling a ball. Blue fire erupted from Jemeryl's hands and shot towards Yenneg. The other sorcerer had obviously recognised the gesture and made an effort to protect himself. A shimmering shield sprung up before Yenneg, but it was not strong enough, and the shockwave knocked him off his feet. His shoulders slammed into the wall behind him and he crumpled to the floor. Jemeryl had been telling the truth when she claimed to vastly excel the acolytes in magical ability, not that Tevi had ever entertained doubts. Jemeryl's hands moved again, and this time Yenneg was sprawled on the floor and in no state to mount a defence. A second bolt of blue fire burst in his direction. Lightning in the form of a whip snapped across the room, intercepting Jemeryl's attack before it struck. The diverted fireball hit the wall of the summerhouse two feet from Yenneg's head and smashed through it, as if it were a stone going through wet paper.

Sadhana The body responds the moment it is in touch with the earth. That is why spiritual people in India walked barefoot and always sat on the ground in a posture that allowed for maximum area of contact with the earth. In this way, the body is given a strong experiential reminder that it is just a part of this earth. Never is the body allowed to forget its origins. When it is allowed to forget, it often starts making fanciful demands; when it is constantly reminded, it knows its place. This contact with the earth is a vital reconnection of the body with its physical source. This restores stability to the system and enhances the human capacity for rejuvenation greatly. This explains why there are so many people who claim that their lives have been magically transformed just by taking up a simple outdoor activity like gardening. Today, the many artificial ways in which we distance ourselves from the earth—in the form of pavements and multi-storied structures, or even the widespread trend of wearing high heels—involves an alienation of the part from the whole and suffocates the fundamental life process. This alienation manifests in large-scale autoimmune disorders and chronic allergic conditions. If you tend to fall sick very easily, you could just try sleeping on the floor (or with minimal organic separation between yourself and the floor). You will see it will make a big difference. Also, try sitting closer to the ground. Additionally, if you can find a tree that looks lively to you, in terms of an abundance of fresh leaves or flowers, go spend some time around it. If possible, have your breakfast or lunch under that tree. As you sit under the tree, remind yourself: “This very earth is my body. I take this body from the earth and give it back to the earth. I consciously ask Mother Earth now to sustain me, hold me, keep me well.” You will find your body’s ability to recover is greatly enhanced. Or if you have turned all your trees into furniture, collect some fresh soil and cover your feet and hands with it. Stay that way for twenty to thirty minutes. This could help your recovery significantly.

The connection between dopamine and belief was established by experiments conducted by Peter Brugger and his colleague Christine Mohr at the University of Bristol in England. Exploring the neurochemistry of superstition, magical thinking, and belief in the paranormal, Brugger and Mohr found that people with high levels of dopamine are more likely to find significance in coincidences and pick out meaning and patterns where there are none. In one study, for example, they compared twenty self-professed believers in ghosts, gods, spirits, and conspiracies to twenty self-professed skeptics of such claims. They showed all subjects a series of slides consisting of people’s faces, some of which were normal while others had their parts scrambled, such as swapping out eyes or ears or noses from different faces. In another experiment, real and scrambled words were flashed. In general, the scientists found that the believers were much more likely than the skeptics to mistakenly assess a scrambled face as real, and to read a scrambled word as normal. In the second part of the experiment, Brugger and Mohr gave all forty subjects L-dopa, the drug used for Parkinson’s disease patients that increases the levels of dopamine in the brain. They then repeated the slide show with the scrambled or real faces and words. The boost of dopamine caused both believers and skeptics to identify scrambled faces and real and jumbled words as normal. This suggests that patternicity may be associated with high levels of dopamine in the brain. Intriguingly, the effect of L-dopa was stronger on skeptics than believers. That is, increased levels of dopamine appear to be more effective in making skeptics less skeptical than in making believers more believing.8 Why? Two possibilities come to mind: (1) perhaps the dopamine levels of believers are already higher than those of skeptics and so the latter will feel the effects of the drug more; or (2) perhaps the patternicity proclivity of believers is already so high that the effects of the dopamine are lower than those of skeptics. Additional research shows that people who profess belief in the paranormal—compared to skeptics—show a greater tendency to perceive “patterns in noise,”9 and are more inclined to attribute meaning to random connections they believe exist.

The black magic that evil-minded people of all religions practice for their ugly and inhuman motives. The modern world ignores that and even do not believe in it; however, it exists, and it sufficiently works too. When I was an assistant editor, in an evening newspaper, I edited and published such stories. As a believer, I believe that. However, not that can affect everyone; otherwise, every human would have been under the attack of it. No one can explain and define black magic and such practices. The scientists today fail to recognize such a phenomenon; therefore, routes are open for black magic to proceeds its practices without hindrances. One can search online websites, and YouTube; it will realize a large number of the victims of that the evil practice by evil-minded peoples of various societies. The magic, black magic, or evil power exists, and it works too. Evil power causes, effects, and appears, as diseases and psychological issues since no one can realize, trace, and prove that horror practice; it is the secret and privilege of the evil-minded people that law fails to catch and punish them, for such crime. I exemplify here, the two events briefly, one a very authentic that I suffered from it and another, a person, who also became a victim of it. The first, when I landed on the soil of the Netherlands, I thought, I was in the safest place; however, within one year, I faced the incident, which was a practice of my family, involving my brothers, my country mates, who lived in the Netherlands. The most suspected were the evil-minded people of the Ahmadiyya movement of Surinam people, and possibly my ex-wife and a Pakistani couple. I had seen the evidence of the black magic, which my family did upon me, but I could not trace the reality of other suspected ones that destroyed my career, future, health, and even life. The second, a Pakistani, who lived in Germany, for several years, as an active member of the Ahmadiyya Movement, he told me his story briefly, during a trip to London, attending a literary gathering. He received a gold medal for his poetry work, and also he served Ahmadiyya TV channel; however when he became a real Muslim; as a result, Ahmadiyya worriers turned against him. When they could not force him to back in their group, they practiced the devil's work to punish him. The symptoms of magic were well-known to me that he told me since I bore that on my body too. The multiple other stories that reveal that the Ahmadiyya Movement, possibly practices black magic ways, to achieve its goals. As my observation, they involve, to eliminate Muslim Imams and scholars, who cause the failure of that new religion and false prophet, claiming as Jesus. I am a victim of their such practices. Social Media and such websites are a stronghold of their activities. In Pakistan, they are active, in the guise of the real Muslims, to dodge the simple ones, as they do in Europe and other parts of the word. Such possibility and chance can be possible that use of drugs and chemicals, to defeat their opponents, it needs, wide-scale investigation to save, the humanity. The incident that occurred to me, in the Netherlands, in 1980, I tried and appealed to the authorities of the Netherlands, but they openly refused to cooperate that. However, I still hope and look forward to any miracle that someone from somewhere gives the courage to verify that.