Sup Life Quotes

If you're lucky enough to fall in love, that's one thing. Otherwise all that was ever truly beautiful to me was boyhood. It's the meal we sup on for the rest of our lives. Love puts the icing on life. But if you don't find it...you must call on your childhood memories over and over till you do.

Is there life before death? That’s chalked up In Ballymurphy. Competence with pain, Coherent miseries, a bite and a sup, We hug our little destiny again.

You are 'the best of cut-throats:'--do not start; The phrase is Shakespeare's, and not misapplied:-- War's a brain-spattering, windpipe-slitting art, Unless her cause by Right be sanctified. If you have acted once a generous part, The World, not the World's masters, will decide, And I shall be delighted to learn who, Save you and yours, have gained by Waterloo? I am no flatterer--you've supped full of flattery: They say you like it too--'tis no great wonder: He whose whole life has been assault and battery, At last may get a little tired of thunder; And swallowing eulogy much more than satire, he May like being praised for every lucky blunder; Called 'Saviour of the Nations'--not yet saved, And Europe's Liberator--still enslaved. I've done. Now go and dine from off the plate Presented by the Prince of the Brazils, And send the sentinel before your gate A slice or two from your luxurious meals: He fought, but has not fed so well of late...

A man cannot sup from the beggar’s bowl all his life and stay a man.

This morning from a dewy motorway I saw the new camp for the internees: A bomb had left a crater of fresh clay In the roadside, and over in the trees Machine-gun posts defined a real stockade. There was that white mist you get on a low ground And it was deja-vu, some film made Of Stalag 17, a bad dream with no sound. Is there a life before death? That's chalked up In Ballymurphy. Competence with pain, Coherent miseries, a bite and sup: we hug our little destiny again. -Whatever You Say Say Nothing

Oh, M. de Villefort," cried a beautiful creature, daughter to the Comte de Salvieux, and the cherished friend of Mademoiselle de Saint-Meran, "do try and get up some famous trial while we are at Marseille. I never was in a law-court; I am told it is so very amusing!" "Amusing, certainly," replied the young man, "inasmuch as, instead of shedding tears as at the fictitious tale of woe produced at a theatre, you behold in a law-court a case of real and genuine distress - a drama of life. The prisoner whom you there see pale, agitated, and alarmed, instead of - as is the case when a curtain falls on a tragedy - going home to sup peacefully with his family, and then retiring to rest, that he may recommence his mimic woes on the morrow, - is removed from your sight merely to be reconducted to his prison and delivered up to the executioner. I leave you to judge how far your nerves are calculated to bear you through such a scene. Of this, however, be assured, that should any favorable opportunity present itself, I will not fail to offer you the choice of being present.

So I have murdered Sibyl Vane," said Dorian Gray, half to himself, "murdered her as surely as if I had cut her little throat with a knife. Yet the roses are not less lovely for all that. The birds sing just as happily in my garden. And to-night I am to dine with you, and then go on to the opera, and sup somewhere, I suppose, afterwards. How extraordinarily dramatic life is! If I had read all this in a book, Harry, I think I would have wept over it.

I've brought thee a sup o' tea, lass," he said. "Well you needn't, for you know I don't like it," she replied. "Drink it up, it'll pop thee off to sleep again." She accepted the tea. It pleased him to see her take it and sip it. "I'll back my life there's no sugar in," she said. "Yi - there's one big un," he replied, injured. "It's a wonder," she said sipping again. She had a winsome face when her hair was loose. He loved her to grumble at him in this manner.

When a p-person dies, they g-go to the underworld where they’ll b-be judged on their lives and s-s-sent to either the Elysian F-Fields, which is like h-heaven, I sup-suppose. The river of for-forgetfulness, Lethe, where a soul d-drinks to forget their l-life, enabling them to be re-reborn. Or if a soul has l-lived a b-bad life, they’d be sent to T-Tartarus, which is like what y-you think of as Hell, the worst p-place p-possible. Hades r-rules over the whole thing, m-making sure it all g-goes r-right.

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

Ah!" said the doctor, in his most complacent manner, "here is the opportunity I have long been waiting for. I have often desired to test and taste the indian mode of cooking. What do you suppose this is?" holding up the dripping morsel. Unable to obtain the desired information, the doctor, whose naturally good appetite had been sensibly sharpened by his recent exercise á la quadrupède, set to with a will and ate heartily of the mysterious contents of the kettle. "What can this be?" again inquired the doctor. He was only satisfied on one point, that it was delicious - a dish fit for a king. Just then Gurrier, the half-breed, entered the lodge. He could solve the mystery, having spent years among the Indians. To him the doctor appealed for information. Fishing out a huge piece and attacking it with the voracity of a hungry wolf, he was not long in determining what the doctor had supped so heartily upon. His first words settled the mystery: "Why this is dog." I will not attempt to repeat the few but emphatic words uttered by the heartedly disgusted member of the medical fraternity as he rushed from the lodge.

Despite Imbry's demurrals, Ghyll never missed an opportunity to expound on his creed, and was now again launched upon a lecture. "Life, after all," he said, "is but a succession of greater and lesser probabilities—a melange of maybes, as the Grand Prognosticator so aptly put it. Look at you, here in the supposed security of Bolly's Snug, supping and swilling with nary a care. Yet can you deny that a fragment of some asteroid, shattered in a collision far out in thither space back when humankind was still adrip with the primordial slime, having spent millions of years looming toward us, might now, its moment come, lance down through the atmosphere at immense speed and obliterate you where you stand?" "I do not deny the possibility," said Imbry. "I say that the likelihood is remote." "Yet still it exists! And if we couple that existence to a divine appetite for upsetting mortal plans—" "I can think of other, less far-fetched scenarios that might lead to the obliteration of someone in this room," said the thief. He accompanied the remark with an unwinking stare that ought to have caused Ghyll to stop to consider that, though Imbry was so corpulent as to be almost spherical, he was capable of sudden and conclusive acts of violence. And that consideration would have led, in turn, to a change of subject. But the Computant was too deeply set in his philosophy to take note of how others responded to it, and continued to discourse on abstruse concerns.

with his daughter.” “Incest?” Rainie looked at Quincy incredulously. “Jesus, SupSpAg, how do you sleep with that mind?” “I can’t be sure,” Quincy said modestly, “but it has all the classic signs. Domineering father alone with his young daughter for the first thirteen years of her life. Seems very doting on the outside. I’m sure if you conducted further interviews you’d find plenty of neighbors and teachers telling you how ‘close’ Mr. Avalon and his daughter were. How ‘involved’ he was in her life. But then she hits puberty and the jig is up. To continue risks pregnancy, plus she’s starting to get a woman’s body, and many of these men aren’t interested in that. So Mr. Avalon goes ahead and takes a wife, some poor, passive woman to serve as window dressing and help him appear suitable to the outside world. Now he clings to the fantasy of what he once had. And protects it jealously.” “Does Mr. Avalon have access to a computer?” Rainie asked Luke. “In his office.” She turned to Quincy. “If Mr. Avalon was involved with his daughter, would he have problems with her relationship with VanderZanden?” “He’ll have problems with any of her relationships. In his mind, she’s his.” “That’s it then. He found out, got angry—” “And got an alibi,” Luke interrupted flatly. They looked at him sharply. He was nearly apologetic. “I tried, Rainie. I stayed in town till eleven last night trying to break this guy’s story. I’ve probably pissed off every blue blood in the city and it still holds. Mr. Avalon was in a business meeting all day Tuesday. His secretary swears

Theirs was a human evil, a product of their own flawed natures. Faulty genetics might have played a part in what they became, or childhood abuse. Tiny blood vessels in the brain corrupting, or little neurons misfiring, could have contributed to their debased natures. But free will also played a part, for I did not doubt that a time came for most of those men and women when they stood over another human being and held a life in the palms of their hands, a fragile thing glowing hesitantly, beating furiously its claim upon the world, and made a decision to snuff it out, to ignore the cries and whimpers and the slow, descending cadence of the final breaths, until at last the blood stopped pumping and instead flowed slowly from the wounds, pooling around them and reflecting their faces in its deep, sticky redness. It was there that the true evil lay, in the moment between thought and action, between intent and commission, when for a fleeting instant there was still the possibility that one might turn away and refuse to appease the dark, gaping desire within. Perhaps it was in this moment that human wretchedness encountered something worse, something deeper and older that was both familiar in the resonance that it found within our souls, yet alien in its nature and its antiquity, an evil that predated our own and dwarfed it with its magnitude. There are as many forms of evil in the world as there are men to commit them, and its gradations are near infinite, but it may be that, in truth, it all draws from the same deep well, and there are beings that have supped from it for far longer than any of us could ever imagine.

The Unknown Soldier A tale to tell in bloody rhyme, A story to last ’til the dawn of end’s time. Of a loving boy who left dear home, To bear his countries burdens; her honor to sow. –A common boy, I say, who left kith and kin, To battle der Kaiser and all that was therein. The Arsenal of Democracy was his kind, –To make the world safe–was their call and chime. Trained he thus in the far army camps, Drilled he often in the march and stamp. Laughed he did with new found friends, Lived they together for the noble end. Greyish mottled images clipp’ed and hack´ed– Black and white broke drum Ʀ…ɧ..λ..t…ʮ..m..ȿ —marching armies off to ’ttack. Images scratched, chopped, theatrical exaggerate, Confetti parades, shouts of high praise To where hell would sup and partake with all bon hope as the transport do them take Faded icons board the ship– To steel them away collaged together –joined in spirit and hip. Timeworn humanity of once what was To broker peace in eagles and doves. Mortal clay in the earth but to grapple and smite As warbirds ironed soar in heaven’s light. All called all forward to divinities’ kept date, Heroes all–all aces and fates. Paris–Used to sing and play at some cards, A common Joe everybody knew from own heart. He could have been called ‘the kid’ by the ‘old man,’ But a common private now taking orders to stand. Receiving letters from his shy sweet one, Read them over and over until they faded to none. Trained like hell with his Commander-in-Arms, –To avoid the dangers of a most bloody harm. Aye, this boy was mortal, true enough said, He could be one of thousands alive but now surely dead. How he sang and cried and ate the gruel of rations, And grumbled as soldiers do at war’s great contagions. Out–out to the battle this young did go, To become a man; the world to show. (An ocean away his mother cried so– To return her boy safe as far as the heavens go). Lay he down in trenched hole, With balls bursting overhead upon the knoll. Listened hardnfast to the “Sarge” bearing the news, —“We’re going over soon—” was all he knew. The whistle blew; up and over they went, Charging the Hun, his life to be spent (“Avoid the gas boys that’ll blister yer arse!!”). Running through wires razored and deadened trees, Fell he into a gouge to find in shelter of need (They say he bayoneted one just as he–, face to face in War’s Dance of trialed humanity). A nameless sonnuvabitch shell then did untimely RiiiiiiiP the field asunder in burrrstzʑ–and he tripped. And on the field of battle’s blood did he die, Faceless in a puddle as blurrs of ghosting men shrieked as they were fleeing by–. Perished he alone in the no man’s land, Surrounded by an army of his brother’s teeming bands . . . And a world away a mother sighed, Listened to the rain and lay down and cried. . . . Today lays the grave somber and white, Guarded decades long in both the dark and the light. Silent sentinels watch o’er and with him do walk, Speak they neither; their duty talks. Lone, stark sentries perform the unsmiling task, –Guarding this one dead–at the nation’s bequest. Cared over day and night in both rain or sun, Present changing of the guard and their duty is done (The changing of the guard ’tis poetry motioned A Nation defining itself–telling of rifles twirl-clicking under the intensest of devotions). This poem–of The Unknown, taken thus, Is rend eternal by Divinity’s Iron Trust. How he, a common soldier, gained the estate Of bearing his countries glory unto his unknown fate. Here rests in honored glory a warrior known but to God, Now rests he in peace from the conflict path he trod. He is our friend, our family, brother, our mother’s son –belongs he to us all, For he has stood in our place–heeding God’s final call.

This is my gift to you and your reward, Tom Mulligan, maker of ballads and journeyman worker in fine tales. 'Tis more than your wish was. Nayther you nor anyone who sits at your table, through all your life, will ever want a bite to ate or a sup to dhrink, nor yet a silver shilling to cheer him on his way. Good luck to all here and goodbye!" Even as they looked at the King he was gone, vanished like a light that's blown out-and they never saw him more. But the news spread. Musicianers, poets, and story-tellers, and jayniouses flocked to the ballad maker's cabin from all over Ireland. Any fine day in the year one might see them gather in dozen knots before his door and into as many little crowds about the stable. In each crowd, from morning till night, there was a chune being played, a ballad sung, or a story being tould. Always one could find there blacksmiths, schoolmasters, and tinkers, and all trades, but the greater number be far, av coorse, were beggarmen. Nor is that same to be wondhered at, bekase every jaynious, if he had his own way and could folly his own heart's desire'd start to-morrow at daybreak with the beggarman's staff and bag. But wherever they came from, and whatever their station, Tom Mulligan stumped on his wooden leg from crowd to crowd, the jovial, happy master of them all.

Today religion appeals almost solely to the needs of the private sphere—needs for personal meaning, social bonding, family sup-port, emotional nurturing, practical living, and so on. In this climate, almost inevitably, churches come to speak the language of psychological needs, focusing primarily on the therapeutic functions of religion. Whereas religion used to be connected to group identity and a sense of belonging, it is now almost solely a search for an authentic inner life.

The old man’s eyes are unpolished sapphires, and, in the haze of a thousand years of incense burned, he tells me tales of Canaletto, of Guardi and Titian and Tiepolo. He speaks of them as though they are his confidants, the fellows with whom he sups on Thursday nights. He says life is a search for beauty and that art dissolves loneliness. His and mine, I think. I am not alone. I am a wanderer in a blue felt cloche, come to Venice to stitch together her fantasies.

When, in Being and Time,Heidegger insists that death is the onlyevent which cannot be taken over by another subject for me—an-other cannot die for me, in my place—the obvious counterexampleis Christ himself: did he not, in the extreme gesture of interpassiv-ity, take over for us the ultimate passive experience of dying? Christdies so that we are given a chance to live forever....The problemhere is not only that, obviously, we don’tlive forever (the answer tothis is that it is the Holy Spirit, the community of believers, whichlives forever), but the subjective status of Christ: when he was dyingon the Cross, did he know about his Resurrection-to-come? If he didthen it was all a game, the supreme divine comedy, since Christ knewhis suffering was just a spectacle with a guaranteed good outcome—in short, Christ was faking despair in his “Father, why hast thou for-saken me?” If he didn’t, then in what precise sense was Christ (also)divine? Did God the Father limit the scope of knowledge of Christ’smind to that of a common human consciousness, so that Christ ac-tually thought he was dying abandoned by his father? Was Christ, ineffect, occupying the position of the son in the wonderful joke aboutthe rabbi who turns in despair to God, asking Him what he shoulddo with his bad son, who has deeply disappointed him; God calmlyanswers: “Do the same as I did: write a new testament!”What is crucial here is the radical ambiguity of the term “the faithof Jesus Christ,” which can be read as subjective or objectivegenitive: it can be either “the faith ofChrist” or “the faith / of us, be-lievers / inChrist.” Either we are redeemed because of Christ’s purefaith, or we are redeemed by our faith in Christ, if and insofar as webelieve in him. Perhaps there is a way to read the two meanings to-gether: what we are called to believe in is not Christ’s divinity as suchbut, rather, his faith, his sinless purity. What Christianity proposes isthe figure of Christ as our subject supposed to believe:in our ordinary lives,we never truly believe, but we can at least have the consolation thatthere is One who truly believes (the function of what Lacan, in hisseminar Encore,called y’a de l’un).The final twist here, however, is thaton the Cross, Christ himself has to suspend his belief momentarily.So maybe, at a deeper level, Christ is, rather, our (believers’) subject supposed NOTto believe: it is not our belief we transpose onto others, but,rather, our disbelief itself. Instead of doubting, mocking, and ques-tioning things while believing through the Other, we can also trans-pose onto the Other the nagging doubt, thus regaining the abilityto believe. (And is there not, in exactly the same way, also the func-tion of the subject supposed not to know? Ta ke little children who are sup-posed not to know the “facts of life,” and whose blessed ignorancewe, knowing adults, are supposed to protect by shielding them frombrutal reality; or the wife who is supposed not to know about herhusband’s secret affair, and willingly plays this role even if she re-ally knows all about it, like the young wife in The Age of Innocence;or, inacademia, the role we assume when we ask someone: “OK, I’ll pre-tend I don’t know anything about this topic—try to explain it to mefrom scratch!”) And, perhaps, the true communion with Christ, thetrue imitatio Christi,is to participate in Christ’s doubt and disbelief.There are two main interpretations of how Christ’s death dealswith sin: sacrificial and participatory.4In the first one, we humansare guilty of sin, the consequence of which is death; however, Godpresented Christ, the sinless one, as a sacrifice to die in our place—through the shedding of his blood, we may be forgiven and freedfrom condemnation. In the second one, human beings lived “inAdam,” in the sphere of sinful humanity, under the reign of sin anddeath. Christ became a human being, sharing the fate of those “inAdam” to the end (dying on the Cross), but...

Ah! said the doctor, in his most complacent manner, "here is the opportunity I have long been waiting for. I have often desired to test and taste the indian mode of cooking. What do you suppose this is?" holding up the dripping morsel. Unable to obtain the desired information, the doctor, whose naturally good appetite had been sensibly sharpened by his recent exercise á la quadrupède, set to with a will and ate heartily of the mysterious contents of the kettle. "What can this be?" again inquired the doctor. He was only satisfied on one point, that it was delicious - a dish fit for a king. Just then Gurrier, the half-breed, entered the lodge. He could solve the mystery, having spent years among the Indians. To him the doctor appealed for information. Fishing out a huge piece and attacking it with the voracity of a hungry wolf, he was not long in determining what the doctor had supped so heartily upon. His first words settled the mystery: "Why this is dog." I will not attempt to repeat the few but emphatic words uttered by the headily disgusted member of the medical fraternity as he rushed from the lodge.

Next come the magickally important Hebrew letters Yud-Heh-Vahv-Heh, YHVH for short, the Tetragrammaton. I have already discussed it, but let’s add some more information. The Yud looks like this: . The upper tip of the Yud is associated with the first Sephira. The rest of the Yud, along with the Heh (which looks like this: ), is associated with the second through fourth Sephiroht. The Vahv is an elongated Yud and looks like this: . It is related to the fourth through ninth Sephiroht. Notice the overlap between the Vahv and Heh. The second or last Heh is related to the tenth Sephira. The first Heh is known as the Heh Superior (Sup.) and the second Heh is known as the Heh Inferior (Inf.). Hebrew is read from right to left, and the Tetragrammaton looks like this: Vertically, it looks like this: The creatures in the next column are both real and unreal, while the tools of the following column are magickal tools. The lamen is a medallion hung around the neck to represent a certain power or quality. The names are the various God, archangelic, and angelic names, along with other words of power. The traditional magician of the Middle Ages wore two robes: an outer robe, representing the silence necessary to being a magician, which concealed a hidden, inner robe of truth. Today, most magicians wear only one robe, the two robes being more symbolic than actual. Finally, the last column is self-explanatory with the sole added note that the plant associated with the first Sephira is an almond “aflower.” That is, it should be blooming. This list of Kabalistic correspondences is by no means complete. But it is a good start. I suggest that you make up a series of Trees of Life, each one filled out with one of the columns. You may wish also to make up a very large Tree of Life putting many of the correspondences associated with a Sephira in the drawing of that Sephira. I urge a deep study of the correspondences now. Their importance will become clearer to you as we move into the study of Grey Magick. For a far more complete version

Among the most prominent under-the-tree drinkers were a pair of characters named Red and Clarence. They were two of the biggest drinking carousers around, but when the spirit hit them, they could get very religious. Once Red had decided he had received the “gift of tongues,” a common practice in our Pentecostal church. He went to church a few times and would, on impulse, stand up and go into seemingly meaningless strings of syllables, to which the believers would respond with “Bless him, Lord.” The story is that one day Red and Clarence were downtown in a truck belonging to one of them, and Red looked out the window and was reading a sign, somewhat haltingly. “E-CON-O-MY-AU-TO-SUP-PLY, Economy Auto Supply,” Red sputtered, to which Clarence, assuming his friend had gone into “tongues,” quickly came back with, “Bless him, Lord.” That story circulated through the ranks of the church membership and was the source of great laughter for a time around the Parton household. It became something of a running joke that would crop up whenever anybody said anything that could be mistaken for “tongues.” Sunday morning, getting ready for church, a brother would say, “Come tie my bow tie,” and some smart-aleck sibling would shout, “Bless him, Lord,” and the rest of us would join in, all pretending to be caught up in the spirit.

Eat from the trough and sup with the pigs.

If you’d tried to explain to me what a butterfly was back in the middle of Finland, I’d have grunted sceptically. Then torn your throat open and supped deep on your warm, life-giving blood.

Uplifted is the stone,(And all mankind is risen;(We all remain thine own,(And vanished is our prison.(All troubles flee away(Before thy golden cup;(For Earth nor Life can stay(When with our Lord we sup.

He turned off the High Street into the court of the George Inn, one of London’s oldest. Its long galleries would have been familiar to Shakespeare, whose plays were Raikes’s one literary indulgence. He had once seen Charles Dickens supping there. Watched him in his dandy clothes being the centre of attention for near an hour. Studied him with contempt, not being able to abide the gross sentimentality of his writings. Raikes had never been able to see what all the fuss was about. The writer had seemed loud and overblown in real life. No doubt the George Inn would feature one day in another of his mawkish volumes.

Science has sup­planted religion as the chief source of authority, but at the cost of making human life accidental and insignificant. If our lives are to have any meaning, the power of science must be overthrown, and faith re-established.

The Wine Have you tasted the wine of life? Yes, my Lord, both red and white. Have you supped with tears and strife? Yes, my Lord, both red and white.

My wine Don’t sip like birds pecking at dust; plunge into it, sup it, soak in it, revel in its sensual nature. (Savour this succulence.) Succulent satisfaction.