Supernatural Show Quotes

But a slow, deeply satisfied smile came over him, and his breath quickened. 'So softly it starts,' he whispered. 'Foolishly clever and with an unsurvivable trust. It just saved your miserable life, that questionable show of thought, my itchy-witch.' Al’s smile shifted, becoming lighter. 'And now you will live to possibly regret it.

Sammy: "How do you comb your hair so the horns don't show?" Cain: "Don't mind her. A house just fell on her sister.

Please accept this sandwich as a gesture of solidarity.

He'd died. Plain and simple. And it pissed him off. Left him frustrated and disappointed. Where had all , the guardian angel crap they'd fed him in catechism gone to? He'd seen no angels, seraphim, archangels or pearly gates. No one to show him the ropes now that he was dead. What the hell was he supposed to do?

How did you hear about that?' 'Are you kidding me? So far, I had that runt Kyle-' 'I hate him. I hate all vamps. That complete toad, Michael-' '-tell me you were pregnant by a vamp-' 'kidnnaped me and-Kyle said WHAT?' 'and then a member of the Domi shows up and informs me-' 'The Domi sent someone HERE?' '-that you're actually pregnant by the late king of the Fey.' 'Late?!' Heidar squeaked.

Nightmares are seldom a foreshadowing of real events, but always a showing of real fears.

But it is Bella, not the supernaturals she falls in with, who is the true horror show here, at least as a female role model.

...Oh god. I'm one of those girls." "What girls?" he asked, perplexed. "Those girls. The ones in all those books and TV shows. Some dumb high school girl falls in love with some supernatural guy, and he's all, 'Behold, I am five million years old!' and she's all, 'Oh my god, how can you ever love pathetic little me!' and he's like, 'Because of destiny!' or whatever. It's just so...ew. You know?

Dammit, it’s not fair,” I growled . “Your dragon has them all cowering like rabbits.” One of the weaker shifter animals. “Why is it that no one shows my wolf her due respect?” He laughed . “It might be a dog eat dog world, but ... a dragon eats everyone.” Eve, Jaymin (2015-01-29). Dragon Marked: Supernatural Prison #1 (p. 38). . Kindle Edition.

Innumerable conditions must be exquisitely optimized for the support of humanity and of civilization. Many of them are highly time variable. Evidence showing that a wide variety of independent conditions all reached optimality during the identical narrow epoch when human beings appeared on the cosmic and terrestrial scene testifies of supernatural design and purpose rather than mere coincidence.

This was insane. What was wrong with the world? Didn’t they know that ghosts and supernatural powers where little girls helped their dads and uncles solve case didn’t exist? It was books. It was television shows and movies. They had desensitized the world. "Damn writers.

Jack! "Where have you been,you miserable little creep?" He raised his eyebrows,a look of mock hurt on his face."This is the thanks I get?" "Give me that bat and I'll show you how grateful I am, coward!

I've heard some strange noises every once in a while late at night and always wondered if the house is haunted. I bet it is. I bet that freaky little fucker wants to watch us have sex. Fine with me, buddy, enjoy the show. Just don't touch my ass at all during the event or I will call the Winchester brothers from Supernatural. Dean and Sam will fuck you up! I had a strange hand touch my ass one time in college during a threesome, and that's just something you don't get over. Random ass touching scares me more than spiders.

Just because you've got a wimpy tongue doesn't mean I do," I said. He smiled slyly at me."Wimpy tongue,huh? I'll have to show you what it can do later." i smacked him in the shoulder,unable to hold back another laugh."Oh,I'm a fan of your tongue,no worries there." "I'd like to get that printed on a shirt." "At least I know what to get you for Christmas." We walked into the restaurant, and an hour later walked back out. Lend scowled in frustration. "One of these days I will find something too spicy for you." "Too bad we'll have to go on so many dates while you search." "Alas, all noble causes require sacrifice.

Charisma -- the divine force that manifests itself in men and women. The supernatural power we don't need to show to anyone because everyone can see it, even usually insensitive people. But it only happens when we're naked, when we die to the world and are reborn to ourselves

Modern man has not only to fight against materialism, but must also defend himself from the snares and allures of false supernaturalism. His defense will be firm and effective only if he is capable of returning to the origins, of assimilating the ancient traditions, and then of relying upon the ascesis to carry out the task of reestablishing his inner condition. For it is through this that these traditions will reveal to him their deepest and perennially real content and show him, step by step, the path.

Love is soul work. Love can be met and joined with attraction and infatuation and all of that, but love will not fade when those things do. You can choose to close your heart to love, and run away, and avoid it for as long as you can in every way you can think of but if it was really, truly, the other-worldly, almost supernatural kind of love that we can only hope to be graced with at least once in this life experience, it will not leave you. You can love many people, but at the end of the day, the love you need to choose is the love that, even if you close your heart to, still moves you. The love you still write about. The love you can’t face. The love you’re still not okay with losing, that you’re angry about; the love that uprooted your life and contorted your being. The love you ran away from because it showed you who you are without the guise of worth given from someone else. This is love because these are all signs that you are closing your heart and to be doing so, there has to be something going through you for you to be able to close off. Real love will be the love you realize that remains even after you close your heart to it, because it sustains itself. It drives you forward. It brings up all the unhealed parts of you that you have to reconcile.

Yes, I'm a materialist. I'm willing to be shown wrong, but that has not happened — yet. And I admit that the reason I'm unable to accept the claims of psychic, occult, and/or supernatural wonders is because I'm locked into a world-view that demands evidence rather than blind faith, a view that insists upon the replication of all experiments — particularly those that appear to show violations of a rational world — and a view which requires open examination of the methods used to carry out those experiments.

Horror stories are best appreciated by those who are compassionate and empathetic. A paradox, but a true one. I believe it is the unimaginative among us, those incapable of appreciating the dark side of make-believe, who have been responsible for most of the world’s woes. In stories of the supernatural and paranormal, I have tried especially hard to show the real world as it is, and to tell the truth about the America I know and love.

People-clueless,clueless people-stood there,staring in confusion as they tried to figure out what kind of show I was doing and whether they should clap or call the police.

Worship gatherings are not always spectacular, but they are always supernatural. And if a church looks for or works for the spectacular, she may miss the supernatural. If a person enters a gathering to be wowed with something impressive, with a style that fits him just right, with an order of service and song selection designed just the right way, that person may miss the supernatural presence of God. Worship is supernatural whenever people come hungry to respond, react, and receive from God for who He is and what He has done. A church worshipping as a Creature of the Word doesn't show up to perform or be entertained; she comes desperate and needy, thirsty for grace, receiving from the Lord and the body of Christ, and then gratefully receiving what she needs as she offers her praise-the only proper response to the God who saves us.

The chilly rationale of hindsight is what exposes the how and why of something that once seemed supernatural. It's the magician's manual that shows you how the tricks are done, not with sorcery but with careful cues and mysterious devices.

Dude, you are not equating being on that lame-ass Star Search wannabe show with hosting American Bandstand, are you?

It's important to talk about fringe-of-the-fringe experiences, not just to show the humanity of intuitives, but to show humanity the commonness of intuition.

We have yet to encounter an observable astronomical phenomenon that require a supernatural element to be added to a model in order to describe the even...Observations in cosmology look just as they can be expected to look if there is no God.

Put it this way, how do you feel about the supernatural?” “I’m fine with it,” Molly replied coolly. “I used to watch Charmed and Buffy and all those shows.” Gabriel winced slightly. “This isn’t quite the same thing.” “Okay, well, listen to this. Last week my horoscope in Cosmo told me I was going to meet an enchanting stranger and this guy on the bus gave me his phone number. I’m a total believer now.” “Yeah, you’ve really seen the light,” Xavier said under his breath. “Did you know that Sagittarians have a problem with sarcasm?” Molly snapped. “That would be very enlightening, except I’m a Leo.” “Yeah, well, everyone knows they’re a pack of assholes!” “My God, you’re like talking to a rock.” “You’re a rock!

I choose to believe the Bible because it is a reliable collection of historical documents written by eyewitnesses during the lifetime of other eyewitnesses. They report supernatural events that took place in fulfillment of specific prophecies and they claim that their writings are divine rather than human in origin.

That day will never come. I’ll be the last bachelor standing.” Dylan made a show of looking at his watch. “And if I hustle, I can still meet, mingle and be the answer to some woman’s sexual prayers. Let’s hit it before she settles on second best.

Through this show, I gained a family. A family that, instead of saying who I am is "nothing," embraces who I am and says, "Come on in. We love you anyway.

When your mom noticed me watching a Buffy rerun on the little TV on the doorman desk one slow night on the job, she admitted that watching Buffy was her shared solace with you after your dad left. She told me how you cry and cry for Buffy. You cry when Angel shows up to be Buffy's prom date even though they'd already recognized the futility of their true love and broken up. You cry when Buffy's mom is taken away by natural instead of supernatural causes. You cry when seasons six and seven really don't reflect the quality of seasons one through five except for the musical episode.

What happened? It took Gibbon six volumes to describe the decline and fall of the Roman Empire, so I shan’t embark on that. But thinking about this almost incredible episode does tell one something about the nature of civilisation. It shows that however complex and solid it seems, it is actually quite fragile. It can be destroyed. 

What are its enemies?
 
Well, first of all fear — fear of war, fear of invasion, fear of plague and famine, that make it simply not worthwhile constructing things, or planting trees or even planning next year’s crops. And fear of the supernatural, which means that you daren’t question anything or change anything. The late antique world was full of meaningless rituals, mystery religions, that destroyed self-confidence. And then exhaustion, the feeling of hopelessness which can overtake people even with a high degree of material prosperity. 

There is a poem by the modern Greek poet, Cavafy, in which he imagines the people of an antique town like Alexandria waiting every day for the barbarians to come and sack the city. Finally the barbarians move off somewhere else and the city is saved; but the people are disappointed — it would have been better than nothing. Of course, civilisation requires a modicum of material prosperity—

What civilization needs:

confidence in the society in which one lives, belief in its philosophy, belief in its laws, and confidence in one’s own mental powers. The way in which the stones of the Pont du Gard are laid is not only a triumph of technical skill, but shows a vigorous belief in law and discipline. Vigour, energy, vitality: all the civilisations—or civilising epochs—have had a weight of energy behind them. People sometimes think that civilisation consists in fine sensibilities and good conversations and all that. These can be among the agreeable results of civilisation, but they are not what make a civilisation, and a society can have these amenities and yet be dead and rigid.

Nevertheless, the potential and actual importance of fantastic literature lies in such psychic links: what appears to be the result of an overweening imagination, boldly and arbitrarily defying the laws of time, space and ordered causality, is closely connected with, and structured by, the categories of the subconscious, the inner impulses of man's nature. At first glance the scope of fantastic literature, free as it is from the restrictions of natural law, appears to be unlimited. A closer look, however, will show that a few dominant themes and motifs constantly recur: deals with the Devil; returns from the grave for revenge or atonement; invisible creatures; vampires; werewolves; golems; animated puppets or automatons; witchcraft and sorcery; human organs operating as separate entities, and so on. Fantastic literature is a kind of fiction that always leads us back to ourselves, however exotic the presentation; and the objects and events, however bizarre they seem, are simply externalizations of inner psychic states. This may often be mere mummery, but on occasion it seems to touch the heart in its inmost depths and become great literature.

how do you and I become supernatural? We have to begin to do what’s unnatural—that is, to give in the midst of crisis, when everyone is feeling lack and poverty; to love when everyone is angry and judging others; to demonstrate courage and peace when everyone else is in fear; to show kindness when others are displaying hostility and aggression; to surrender to possibility when the rest of the world is aggressively pushing to be first, trying to control outcomes, and fiercely competing in an endless drive to get to the top; to knowingly smile in the face of adversity; and to cultivate the feeling of wholeness when we’re diagnosed as sick.

Perhaps the universe should have deigned to provide such warnings, but scythes were no more supernatural than tax collectors in the grand scheme of things. They showed up, did their unpleasant business, and were gone.

For as long as there have been heroes, those half-brave, half-mad souls willing to dash headlong against things that would send most of us screaming in the other direction, there have been stories to immortalize their journeys.

And if you show me a mathematical formula, all you are showing me is a piece of paper with strange markings on it, and I have no way of knowing not only whether the markings are actually there, but whether the piece of paper exists.

The truth is, I showed a bunch of strangers the broken, fragile, cussing, awkward, overly energetic creature that is in my heart, and they said "Yes!" and quit being strangers. I found the identity I had been searching for. It turned out to be me.

Those who have entirely lost the ability to see the transcendent reality that shows itself in all things, and who refuse to seek it out or even to believe the search a meaningful one, have confined themselves for now within an illusory world, and wander in a labyrinth of dreams. Those others, however, who are still able to see the truth that shines in and through and beyond the world of ordinary experience, and who know that nature is in its every aspect the gift of the supernatural, and who understand that God is that absolute reality in whom, in every moment, they live and move and have their being—they are awake.

It was sort of like being in one of those love-and-horror supernatural novels, the kind Mrs. Robinson in the school library sniffily called “tweenager porn.” In those books the girls dallied with werewolves, vampires—even zombies—but hardly ever became those things. It was also nice to have a grown man stand up for her, and it didn’t hurt that he was handsome, in a scruffy kind of way that reminded her a little of Jax Teller on Sons of Anarchy, a show she and Emma Deane secretly watched on Em’s computer.

The entity God created to traffic His transcendence has fallen far from its mission when it chooses instead to traffic what can be found on any street corner or at the local mall. You may ask, "But how has the church done that?" * By offering secularists what they find mildly interesting and calling it church. *By submitting to self-help sermons where encounter with God is not even on the agenda. * By letting the horizontal excellence of the show stand in for Vertical impact. *By substituting the surprise or shock of superficial entertainment for the supernatural. Church was designed to deliver what we were created to long for. Church must again be about a Vertical encounter that interrupts and alters everything.

According to Shermer, studies show that American test subjects with the lowest education levels have a higher probability of subscribing to certain paranormal beliefs, like haunted houses, Satanic possession, and UFO landings; but it’s test subjects with the most education who are likeliest to believe in New Age ideas, like the power of the mind to heal disease. Psychologist Stuart Vyse has remarked that the New Age movement “has led to the increased popularity of [supernatural] ideas among groups previously thought to be immune to superstition: those with higher intelligence, higher socioeconomic status, and higher educational levels.

A study in the leading journal Nature by Larson and Witham in 1998 showed that of those American scientists considered eminent enough by their peers to have been elected to the National Academy of Sciences (equivalent to being a Fellow of the Royal Society in Britain) only about 7 per cent believe in a personal God.[52] This overwhelming preponderance of atheists is almost the exact opposite of the profile of the American population at large, of whom more than 90 per cent are believers in some sort of supernatural being.

Through this show, I gained a family. A family that, instead of saying who I am is "nothing," embraces who I am and says, "Come on in. We love you anyway." - Lydia Cyrus

when something is true in life, that truth shows up in many ways.

The Law was not how Israelites achieved salvation—it was how they showed loyalty to the God they believed in.

Our vaunted imagination is like a double-edged sword. On the one hand, it causes desperation in a situation in which an ape might remain unworried, but it also gives hope as it allows us to envision a better future. We look so far ahead, in fact, that we realize that our life will come to an end. This realization thoroughly colors our existence, leading to a permanent search for meaning as well as bitter jokes along the lines of “Life’s a bitch, and then you die!” Would we have developed a belief in the supernatural without this cloud hanging over us? A partial answer comes from research showing that the more aware people are of their own mortality, and the more they think about it, the more they believe in God.

Books are made out of books.” — Cormac McCarthy Brian Eno, A Year With Swollen Appendices Steven Johnson, Where Good Ideas Come From David Byrne, How Music Works Mike Monteiro, Design Is a Job Kio Stark, Don’t Go Back to School Ian Svenonius, Supernatural Strategies for Making a Rock ‘n’ Roll Group Sidney Lumet, Making Movies P.T. Barnum, The Art of Money Getting

Harmonizing religion and science makes you seem like an open-minded and reasonable person, while asserting their incompatibility makes enemies and brands you as “militant.” The reason is clear: religion occupies a privileged place in our society. Attacking it is off-limits, although going after other supernatural or paranormal beliefs like ESP, homeopathy, or political worldviews is not. Accommodationism is not meant to defend science, which can stand on its own, but to show that in some way religion can still make credible claims about the world.

Man becomes aware of the sacred because it itself, shows itself, as something wholly different from the profane. [...] The modern Occidental experiences a certain uneasiness before many manifestations of the sacred. He finds it difficult to accept the fact that, for many human beings, the sacred can be manifested in stones or trees, for example. But as we shall soon see, what is involved is not a veneration of the stone in itself, a cult of the tree in itself. The sacred tree, the sacred stone are not adored as stone or tree; they are worshiped precisely because they are hierophanies, because they show something that is no longer stone or tree but the sacred, the "ganz andere". [...] It is impossible to overemphasize the paradox represented by every hierophany, even the most elementary. By manifesting the sacred, any object becomes something else, yet it continues to remain itself, for it continues to participate in its surrounding cosmic milieu. A sacred stone remains a stone; apparently (or, more precisely, from the profane point of view), nothing distinguishes it from all other stones. But for those to whom a stone reveals itself as sacred, its immediate reality is transmuted into a supernatural reality. In other words, for those who have a religious experience all nature is capable of revealing itself as cosmic sacrality. The, cosmos in its entirety can become a hierophany.

This is a poem for my favorite show Supernatural Upon hearing about it I found it unusual One summer night I thought I’d give it a watch After all it was a ninety seven percent match That night turned into morning I had finished the first few seasons without noticing Sam Taught me to give a damn Dean Taught me that it’s okay to be seen Castiel Taught me you can survive even if you’re not doing well So I will carry on Even after they are gone And the show is done

Human Reason and Morality have been mentioned not as instances of Miracle (at least, not of the kind of Miracle you wanted to hear about) but as proofs of the Supernatural: not in order to show that Nature ever is invaded but that there is a possible invader.

As Nobel laureate physicist Frank Wilczek has put it, "The answer to the ancient question, 'Why is there something rather than nothing?' would then be that 'nothing' is unstable." ... In short, the natural state of affairs is something rather than nothing. An empty universe requires supernatural intervention--not a full one. Only by the constant action of an agent outside the universe, such as God, could a state of nothingness be maintained. The fact that we have something is just what we would expect if there is no God.

I always meant to watch that but I never got around to it. I’ll have to check it out. You ever watch Supernatural? I’ve been catching up on that. Up to season four now. It’s pretty good for a show about white boy tears.” Common ground. We had it in Sam and Dean Winchester.

You want to show me your wrath? You want to hurt me, so show me. We can take this to the bedroom if you like—the bed might be reduced to kindling, but I’m willing to take that chance. Now fight me,” he growled aloud, his obsidian eyes narrowing to angry slits. “Show me what you are becoming.

Disco bowling? Seriously? Is there such a thing?" He laughed. "I've never been,but you mentioned bowling a few weeks ago,and I figured tonight of all nights I could go ahead and impress you with my mad lack of bowling skills.Besides which, you look way too hot to waste on trick-or-treaters.They have a costume competition-you're a shoo-in." I laughed,giddy,and grabbed his hand to kiss his knuckles.I knew he'd rather stay at home,but he planned tonight around making me happy. And he wanted to show me off,which appealed to my vanity more than I cared to admit. Best. Boyfriend. Ever. "Pictures,please?And if we're going disco bowling,you have to dress up." He pretended to sigh,but his glamour hair grew out into a massive 'fro and I squealed with delight. Then it shifted into shorter hair with a yellow-blond side part. "I figure with an ascot and blue pants I can do a mean Fred to your Daphne,right?" Tonight was perfect.

But how do you and I become supernatural? We have to begin to do what’s unnatural—that is, to give in the midst of crisis, when everyone is feeling lack and poverty; to love when everyone is angry and judging others; to demonstrate courage and peace when everyone else is in fear; to show kindness when others are displaying hostility and aggression; to surrender to possibility when the rest of the world is aggressively pushing to be first, trying to control outcomes, and fiercely competing in an endless drive to get to the top; to knowingly smile in the face of adversity; and to cultivate the feeling of wholeness when we’re diagnosed as sick. It

The chance to touch you like this," Russ said, "in a way that could never be mistaken for friendship, it's all I ever think about anymore." A loud, slow clap startled both Russ and me from the trance we'd fallen into. ... "Now that was a line. Seriously, I'm going to have to use that sometime." "Yeah, and until you showed up the line was working.

Verse 12 [of Ex. 12) tells us that the judgment of Yahweh is not only on the Egyptians but also on their deities. This is probably an allusion to the fact that Egyptians would often pray for the safety of their firstborn, particularly firstborn sons, as was the custom in many ancient patriarchal cultures. The death of the firstborn would be seen as a sign of the anger or perhaps the impotence of their gods. This is worth pondering when it comes to the death of Jesus as God’s only begotten, or beloved, Son. Would Jesus’ contemporaries have assumed his death was a manifestation of God’s wrath? Probably so. In any event, Yahweh is showing his superiority over the spirits behind the pagan deities, and thus we should not overlook the supernatural struggle that is implied to be behind the contest of wills between Moses and Pharaoh.

The world,’ he said, ‘grows hourly more and more sceptical of all that lies beyond its own narrow radius; and our men of science foster the fatal tendency. They condemn as fable all that resists experiment. They reject as false all that cannot be brought to the test of the laboratory or the dissecting-room. Against what superstition have they waged so long and obstinate a war, as against the belief of apparitions? And yet what superstition has maintained its hold upon the minds of men so long and so firmly? Show me any fact in physics, in history, in archaeology, which is supported by testimony so wide and so various. Attested by all races of men, in all ages, and in all climates, by the soberest sages of antiquity, by the rudest savage of today, by the Christian, the Pagan, the Pantheist, the Materialist, this phenomenon is treated as a nursery tale by the philosophers of our century. Circumstantial evidence weighs with them as a feather in the balance. The comparison of causes with effects, however valuable in physical science, is put aside as worthless and unreliable. The evidence of competent witnesses, however conclusive in a court of justice, counts for nothing. He who pauses before he pronounces is condemned as a trifler. He who believes, is a dreamer or a fool.

Sir Arthur, I have devoted a lot of time and thought to this illusion ... I won’t tell you how it was done, but I can assure you it was pure trickery. I did it by perfectly normal means. I devised it to show you what can be done along these lines. Now, I beg of you, Sir Arthur, do not jump to the conclusion that certain things you see are necessarily “supernatural,” or the work of “spirits,” just because you cannot explain them....

Note the significant fact that we always hear of the "fall of man," not the fall of woman, showing that the consensus of human thought has been more unerring than masculine interpretation. Reading this narrative carefully, it is amazing that any set of men ever claimed that the dogma of the inferiority of woman is here set forth. The conduct of Eve from the beginning to the end is so superior to that of Adam. The command not to eat of the fruit of the tree of Knowledge was given to the man alone before woman was formed. Genesis ii, 17. Therefore the injunction was not brought to Eve with the impressive solemnity of a Divine Voice, but whispered to her by her husband and equal. It was a serpent supernaturally endowed, a seraphim as Scott and other commentators have claimed, who talked with Eve, and whose words might reasonably seem superior to the second-hand story of her

All my life I was taught to stay out of the way of the powerful. Don’t draw attention to yourself. Don’t show off. Guard your blood, because it will betray you. If you bleed, wipe it clean and burn the rag. Burn the bandages. If someone manages to obtain some of your blood, kill him and destroy the sample. At first it was a matter of survival. Later it became a matter of vengeance. Meeting the Beast Lord meant plunging head first into the supernatural politics of Atlanta. He was one of the heavyweights.

What I want to show is that because of the very nature of the historical disciplines, historians cannot show whether or not miracles ever happened. Anyone who disagrees with me—who thinks historians can demonstrate that miracles happen—needs to be even-handed about it, across the board. In Jesus’ day there were lots of people who allegedly performed miracles. There were Jewish holy men such as Hanina ben Dosa and Honi the circle drawer. There were pagan holy men such as Apollonius of Tyana, a philosopher who could allegedly heal the sick, cast out demons, and raise the dead. He was allegedly supernaturally born and at the end of his life he allegedly ascended to heaven. Sound familiar? There were pagan demigods, such as Hercules, who could also bring back the dead. Anyone who is willing to believe in the miracles of Jesus needs to concede the possibility of other people performing miracles, in Jesus’ day and in all eras down to the present day and in other religions such as Islam and indigenous religions of Africa and Asia.

Logically, this kind of atheism did not prove that there was no God.... On the contrary, Southwell was typical in placing the onus probandi on those who affirmed the existence of God and Holyoake regarded himself as an atheist only in his inability to believe what the churches would have him believe. They were content to show that the Christian concept of the supernatural was meaningless, that the arguments in its favor were illogical, and that the mysteries of the universe, insofar as they were explicable, could be accounted for in material terms.

By showing you how to accept your future dream as your current reality, and to do so in a way that your body believes is happening “now,” you discover how to set into motion a cascade of emotional and physiological processes that reflect your new reality. The neurons in your brain, the sensory neurites in your heart, and the chemistry of your body all harmonize to mirror the new thinking, and the quantum possibilities of life are rearranged to replace the unwanted circumstances of your past with the new circumstances that you’ve accepted as the present.

encourage you to pray this out loud right now: Father, my focus has been on the outside. I’ve been trying to stop all of these actions and clean myself up in order for You to love me. But now I see that it’s not this way at all. It’s just a matter of receiving Your love. Father, I want to know You. I desire to receive a spiritual revelation of Your love. Your Word says that the Holy Spirit will teach me all things, lead me into all truth, and bring all things to my remembrance that Jesus has spoken to me. Right now, I believe that You are revealing Yourself to me through the Holy Spirit. By faith, I receive Your unconditional love. Father, I ask You to break these feelings of guilt, shame, confusion, and condemnation that a works mentality has produced on the inside of me. Thank You for showing me Your supernatural love. Right now, I believe that a seed is being planted in me that will grow. As I meditate on these truths from Your Word, they are going to become a deeper conviction, a deeper revelation of Your unconditional love for me. I thank You that it’s Your love that will cause me to start living right. It’s Your love that will break these bondages in my life. I receive Your love. Thank You, Jesus!

But how do you and I become supernatural? We have to begin to do what’s unnatural—that is, to give in the midst of crisis, when everyone is feeling lack and poverty; to love when everyone is angry and judging others; to demonstrate courage and peace when everyone else is in fear; to show kindness when others are displaying hostility and aggression; to surrender to possibility when the rest of the world is aggressively pushing to be first, trying to control outcomes, and fiercely competing in an endless drive to get to the top; to knowingly smile in the face of adversity; and to cultivate the feeling of wholeness when we’re diagnosed as sick.

The divine light gives light at once, but the soul sees nothing at first but that which is immediately before it, or rather within itself; its own darkness and misery, which, by the mercy of God, it sees now, and formerly saw not, because this supernatural light had not been granted it. 10. This is the reason why, in the beginning, the soul is conscious of nothing but of darkness and misery. But when it has been purified by the knowledge and sense of its misery it will have eyes to discern the blessings of the divine light, and being delivered and set free from all darkness and imperfections, the great blessings and profit will become known which the soul is gaining for itself in this blessed night. 11. This shows how

One interesting side-effect of the fire in Ankh-Morpork concerns the inn-sewer-ants policy, which left the city through the ravaged roof of the Broken Drum, was wafted high into the discworld's atmosphere on the ensuing thermal, and came to earth several days and a few thousand miles away on an uloruaha bush in the beTrobi islands. The simple, laughing islanders subsequently worshipped it as a god, much to the amusement of their more sophisticated neighbours. Strangely enough the rainfall and harvests in the next few years were almost supernaturally abundant, and this led to a research team being despatched to the islands by the Minor Religions faculty of Unseen University. Their verdict was that it only went to show. *

Humans don't just entertain ideas but steep them with emotion. They stand in awe of deities, their parts and possessions, and the supernatural realms they control. They are terrified by disease, death, and infirmity. They are revolted by bodily secretions. They take a prurient interest in sexuality in all its variations. They loathe enemies, traitors, and subordinate peoples. As unpleasant as these thoughts are, people willingly inflict them on one another, sometimes to intimidate or denigrate them, sometimes to get their attention, sometimes to show that they can willingly endure the thoughts. As humans make it through the day, they react emotionally to its ups and downs, especially its frustrations and setbacks, and sometimes advertise these reactions to others.

First and foremost,” says Harlowe. “In regard to the burning of the Vanderbilt Hotel, I want to make it clear how disgusted I am by the state of the Bureau of Supernatural Affairs. This once-proud institution has become target practice for magicians two summers in a row. I blame this on a failure of leadership, and so I am relieving Chief Director Elizabeth Crowe of her duties, effective immediately. I will be stepping in to fill that position as well—” I’m just about to turn to Elsie to say how horrible this news is when the screen fades to black and Dylan Van Helsing’s face emerges, his bright red pupils piercing. My breath catches in my throat. “Dylan Van Helsing here to interrupt your regularly scheduled drivel. Ignore the silly faun—she can’t protect you any more than the last Prime Minister. Allow me to show you what real power looks like.

Here’s what I hope will be a helpful distinction, in case you feel like hanging on right now is the best you’ve got: holding on versus hanging on. You can do better than simply hanging on. Holding on in the spiritual life is clinging to a stable place and being held in return. It is placing our lives on that big Hook that won’t disappoint us (a very rough paraphrase of Romans 5:5). So, unlike simply hanging on, we aren’t left to dangle in reliance on arms made of flesh. We are gripped by supernatural arms of immeasurable strength. In hard moments each decision in these three areas of body, mind, and soul will mark you for well beyond that day. It is a showing-up versus shutting-down decision that determines who you become. The showing up may be harder at first, but in the end it will be the richest good—you will be the most well you have ever been.

It is a remarkable fact that in modern Europe and America institutional religion has declined while belief in God and the supernatural has remained strong and in some settings has even increased. Recent surveys, for example, show that while a declining group of Americans regularly go to church or synagogue (20–30 percent), overwhelming majorities of Americans report believing in a God who responds to prayer (80–90 percent), in angels and demons who actively interact with the living (70 percent), or in a heavenly afterlife that welcomes the souls of the departed (70–85 percent). An astonishing 30 percent of Americans report that they have been “in touch” with someone who has died.1 Similar data are also available for European nations, which report even lower levels of religious affiliation but an explosion of self-identified “spiritual but not religious” people. There are many reasons for the distaste for institutional religion,

Your Bible makes more than a hundred references to the Holy Spirit. Jesus says more about the Spirit than he does about the church, marriage, finances, and the future. Why the emphasis on him? God does not want a bunch of stressed-out, worn-out, done-in, and washed-up children representing him in the world. He wants us to be fresher day by day, hour by hour. But let’s be careful. The topic of the Holy Spirit seems to bring out the extremists among us. On one hand there are the show-offs. These are the people who make us feel unspiritual by appearing super-spiritual. They are buddy-buddy with the Spirit, wear a backstage pass, and want everyone to see their healing gifts, hear their mystical tongue. They make a ministry out of making others feel less than godly. They like to show off. On the opposite extreme is the Spirit Patrol. They clamp down on anything that seems out of line or out of control. They are self-deputized hall monitors of the supernatural. If an event can’t be explained, they dismiss it. Somewhere in between is the healthy saint. He has a childlike heart. She has a high regard for Scripture. He is open to fresh strength. She is discerning and careful. Both he and she seek to follow the Spirit. They clutch with both hands this final promise of Jesus: “You shall receive power when the Holy Spirit has come upon you” (Acts 1:8 NKJV). God

We can all be "sad" or "blue" at times in our lives. We have all seen movies about the madman and his crime spree, with the underlying cause of mental illness. We sometimes even make jokes about people being crazy or nuts, even though we know that we shouldn't. We have all had some exposure to mental illness, but do we really understand it or know what it is? Many of our preconceptions are incorrect. A mental illness can be defined as a health condition that changes a person's thinking, feelings, or behavior (or all three) and that causes the person distress and difficulty in functioning. As with many diseases, mental illness is severe in some cases and mild in others. Individuals who have a mental illness don't necessarily look like they are sick, especially if their illness is mild. Other individuals may show more explicit symptoms such as confusion, agitation, or withdrawal. There are many different mental illnesses, including depression, schizophrenia, attention deficit hyperactivity disorder (ADHD), autism, and obsessive-compulsive disorder. Each illness alters a person's thoughts, feelings, and/or behaviors in distinct ways. But in all this struggles, Consummo Plus has proven to be the most effective herbal way of treating mental illness no matter the root cause. The treatment will be in three stages. First is activating detoxification, which includes flushing any insoluble toxins from the body. The medicine and the supplement then proceed to activate all cells in the body, it receives signals from the brain and goes to repair very damaged cells, tissues, or organs of the body wherever such is found. The second treatment comes in liquid form, tackles the psychological aspect including hallucination, paranoia, hearing voices, depression, fear, persecutory delusion, or religious delusion. The supplement also tackles the Behavioral, Mood, and Cognitive aspects including aggression or anger, thought disorder, self-harm, or lack of restraint, anxiety, apathy, fatigue, feeling detached, false belief of superiority or inferiority, and amnesia. The third treatment is called mental restorer, and this consists of the spiritual brain restorer, a system of healing which “assumes the presence of a supernatural power to restore the natural brain order. With this approach, you will get back your loving boyfriend and he will live a better and fulfilled life, like realize his full potential, work productively, make a meaningful contribution to his community, and handle all the stress that comes with life. It will give him a new lease of life, a new strength, and new vigor. The Healing & Recovery process is Gradual, Comprehensive, Holistic, and very Effective. www . curetoschizophrenia . blogspot . com E-mail: rodwenhill@gmail. com

It is for this reason that St. Dionysius and other mystic theologians call infused contemplation a ray of darkness,4 that is, for the unenlightened and unpurified soul, because this great supernatural light masters the natural power of the reason and takes away its natural way of understanding. Therefore, David also says: “Cloud and darkness are round about Him”;5 not that this is so in reality, but in reference to our weak understanding, which, in light so great, becomes dimmed and blind, unable to ascend so high. He repeats it, saying: “At the brightness that was before Him the clouds passed,”6 that is, between Him and our understanding. This is the reason why the illuminating ray of hidden wisdom, when God sends it from Himself into the soul not yet transformed, produces thick darkness in the understanding. 5. This dim contemplation is in its beginnings painful also to the soul. For as the infused divine contemplation contains many excellences in the highest degree, and the soul, which is the recipient, because not yet pure, is involved in many miseries—in the highest degree, too7—the result is—as two contraries cannot co-exist in the same subject—that the soul must suffer and be in pain, being the subject in which the two contraries meet, and resist each other because of the purgation of the soul from its imperfections, which is being wrought by contemplation. I shall show it to be so by the following induction. 6. In the first

How does marital love shed light on the nature of the celibate vocation? John Paul II writes that the fidelity and “total self-donation” lived by spouses provide a model for the fidelity and self-donation required of those who choose the celibate vocation. Both vocations in their own way express marital or spousal love, which entails “the complete gift of self” (see TOB 78:4). Furthermore, the fruit of children in married life helps celibate men and women realize that they are called to a fruitfulness as well—a fruitfulness of the spirit. In these ways we see how the “natural” reality of marriage points us to the “supernatural” reality of celibacy for the kingdom. In fact, full knowledge and appreciation of God’s plan for marriage and family life are indispensable for the celibate person. As the Pope expresses it, in order for the celibate person “to be fully aware of what he is choosing ... he must also be fully aware of what he is renouncing” (TOB 81:2). Celibacy, in turn, “has a particular importance and particular eloquence for those who live a conjugal life” (TOB 78:2). Celibacy, as a direct anticipation of the marriage to come, shows couples what their union is a sacrament of. In other words, celibacy helps married couples realize that their love also is oriented toward “the kingdom.” Furthermore, by abstaining from sexual union, celibates demonstrate the great value of sexual union. How so? A sacrifice only has value to the degree that the thing sacrificed has value. For example, we do not give up sin for Lent; we are supposed to give up sin all the time.

Supernatural hope is the virtue that strips us of all things in order to give us possession of all things. We do not hope for what we have. Therefore, to live in hope is to live in poverty, having nothing. And yet, if we abandon ourselves to economy of Divine Providence, we have everything we hope for. By faith we know God without seeing Him. By hope we possess God without feeling His presence. If we hope in God, by hope we already possess Him, since hope is a confidence which He creates in our souls as secret evidence that He has taken possession of us. So the soul that hopes in God already belongs to Him, and to belong to Him is the same as to possess Him, since He gives Himself completely to those who give themselves to Him. The only thing faith and hope do not give us is the clear vision of Him Whom we possess. We are united to Him in darkness, because we have to hope. Spes quae videtur non est spes.* Hope deprives us of everything that is not God, in order that all things may serve their true purpose as means to bring us to God. Hope is proportionate to detachment. It brings our souls into the state of the most perfect detachment. In doing so, it restores all values by setting them in their right order. Hope empties our hands in order that we may work with them. It shows us that we have something to work for, and teaches us how to work for it. Without hope, our faith gives us only an acquaintance with God. Without love and hope, faith only knows Him as a stranger. For hope casts us into the arms of His mercy and of His providence. If we hope in Him, we will not only come to know that He is merciful but we will experience His mercy in our own lives.

I have come to think of the UFO problem in terms of three distinct levels. The first level is physical. We now know that the UFO behaves like a region of space, of small dimensions (about ten meters), within which a very large amount of energy is stored. This energy is manifested by pulsed light phenomena of intense colors and by other forms of electromagnetic radiation. The second level is biological. Reports of UFOs show all kinds of psychophysiological effects on the witnesses. Exposure to the phenomenon causes visions, hallucinations, space and time disorientation, physiological reactions (including temporary blindness, paralysis, sleep cycle changes), and long-term personality changes. The third level is social. Belief in the reality of UFOs is spreading rapidly at all levels of society throughout the world. Books on the subject continue to accumulate. Documentaries and major films are being made by men and women who grew up with flying-saucer stories. Expectations about life in the universe have been revolutionized. Many modern themes in our culture can be traced back to the "messages from space" coming from UFO contactees of the forties and fifties. The experience of a close encounter with a UFO is a shattering physical and mental ordeal. The trauma has effects that go far beyond what the witnesses recall consciously. New types of behavior are conditioned, and new types of beliefs are promoted. Aside from any scientific consideration, the social, political, and religious consequences of the experience are enormous if they are considered over the timespan of a generation. Faced with the new wave of experiences of UFO contact that are described in books like Communion and Intruders and in movies like Close Encounters of the Third Kind, our religions seem obsolete. Our idea of the church as a social entity working within rational structures is obviously challenged by the claim of a direct communication in modern times with visible beings who seem endowed with supernatural powers. This idea can shake our society to the very roots of its culture. Witnesses are no longer afraid to come forward with personal stories of abductions, of spiritual exchanges with aliens, even of sexual interaction with them. Such reports are folklore in the making. I have discovered that they form a striking parallel to the tales of meetings with elves and jinn of medieval times, with the denizens of "Magonia," the land beyond the clouds of ancient chronicles. But they are something else, too: a portent of important things to come.

Every ritual repetition of the cosmogony is preceded by a symbolic retrogression to Chaos. In order to be created anew, the old world must first be annihilated. The various rites performed in connection with the New Year can be put in two chief categories: (I) those that signify the return to Chaos (e.g., extinguishing fires, expelling 'evil' and sins, reversal of habitual behavior, orgies, return of the dead); (2) those that symbolize the cosmogony (e.g., lighting new fires, departure of the dead, repetition of the acts by which the Gods created the world, solemn prediction of the weather for the ensuing year). In the scenario of initiatory rites, 'death' corresponds to the temporary return to Chaos; hence it is the paradigmatic expression of the end of a mode of being the mode of ignorance and of the child's irresponsibility. Initiatory death provides the clean slate on which will be written the successive revelations whose end is the formation of a new man. We shall later describe the different modalities of birth to a new, spiritual life. But now we must note that this new life is conceived as the true human existence, for it is open to the values of spirit. What is understood by the generic term 'culture,' comprising all the values of spirit, is accessible only to those who have been initiated. Hence participation in spiritual life is made possible by virtue of the religious experiences released during initiation. All the rites of rebirth or resurrection, and the symbols that they imply, indicate that the novice has attained to another mode of existence, inaccessible to those who have not undergone the initiatory ordeals, who have not tasted death. We must note this characteristic of the archaic mentality: the belief that a state cannot be changed without first being annihilated-in the present instance, without the child's dying to childhood. It is impossible to exaggerate the importance of this obsession with beginnings, which, in sum, is the obsession with the absolute beginning, the cosmogony. For a thing to be well done, it must be done as it was done the first time. But the first time, the thing-this class of objects, this animal, this particular behavior-did not exist: when, in the beginning, this object, this animal, this institution, came into existence, it was as if, through the power of the Gods, being arose from nonbeing. Initiatory death is indispensable for the beginning of spiritual life. Its function must be understood in relation to what it prepares: birth to a higher mode of being. As we shall see farther on, initiatory death is often symbolized, for example, by darkness, by cosmic night, by the telluric womb, the hut, the belly of a monster. All these images express regression to a preformal state, to a latent mode of being (complementary to the precosmogonic Chaos), rather than total annihilation (in the sense in which, for example, a member of the modern societies conceives death). These images and symbols of ritual death are inextricably connected with germination, with embryology; they already indicate a new life in course of preparation. Obviously, as we shall show later, there are other valuations of initiatory death-for example, joining the company of the dead and the Ancestors. But here again we can discern the same symbolism of the beginning: the beginning of spiritual life, made possible in this case by a meeting with spirits. For archaic thought, then, man is made-he does not make himself all by himself. It is the old initiates, the spiritual masters, who make him. But these masters apply what was revealed to them at the beginning of Time by the Supernatural Beings. They are only the representatives of those Beings; indeed, in many cases they incarnate them. This is as much as to say that in order to become a man, it is necessary to resemble a mythical model.

Though the redemption purchased by Christ, as described in this epistle, is so complete and so free, yet between the beginning and the consummation of the work there is a protracted conflict. This is not a figure of speech. It is something real and arduous. Salvation, however gratuitous, is not to be obtained without great effort. The Christian conflict is not only real, it is difficult and dangerous. It is one in which true believers are often grievously wounded; and multitudes of reputed believers entirely succumb. It is one also in which great mistakes are often committed and serious loss incurred from ignorance of its nature, and of the appropriate means for carrying it on. Men are apt to regard it as a mere moral conflict between reason and conscience on the one side, and evil passions on the other. They therefore rely on their own strength, and upon the resources of nature for success. Against these mistakes the apostle warns his readers. He teaches that every thing pertaining to it is supernatural. The source of strength is not in nature. The conflict is not between the good and bad principles of our nature. He shows that we belong to a spiritual, as well as to a natural world, and are engaged in a combat in which the higher powers of the universe are involved; and that this conflict, on the issue of which our salvation depends, is not to be carried on with straws picked up by the wayside. As we have superhuman enemies to contend with, we need not only superhuman strength, but divine armour and arms. The weapons

The Bible itself shows that our ultimate goal in reading the Bible is that God’s infinite worth and beauty would be exalted in the everlasting, white-hot worship of the blood-bought bride of Christ from every people, language, tribe, and nation.

Those who want to avoid the clarity of Psalm 82 argue that the gods are only idols. As such, they aren’t real. This argument is flatly contradicted by Scripture. It’s also illogical and shows a misunderstanding of the rationale of idolatry.

It was past eight on a Friday night, so calling the Homeward to speak to Dr. Casbus was out of the question. The head nurse would never bother him this late. A sly idea struck me. Just because I couldn’t call the doctor, didn’t mean I couldn’t go see him in person. I’d gone to the Homeward at night before. On those nights when I’d been afraid for my mother, afraid she’d be scared, or missing me, or they would be hurting her with their treatments. The head nurse, Mrs. Huds didn’t like it, but Casbus always showed up to save me from her lecture on rules. He didn’t let me have a room to stay in—it wasn’t the Holiday Inn, but he’d let me stay long enough to dial down my fears a notch or two. And sometimes, I learned more about myself, like the last after-hours session, when Casbus had explained why I had holes in my memories.

But biblical theology does not derive from the church fathers. It derives from the biblical text, framed in its own context. Scholars agree that the Second Temple Jewish literature that influenced Peter and Jude shows intimate familiarity with the original Mesopotamian context of Genesis 6:1–4.17 For the person who considers the Old and New Testament to be equally inspired, interpreting Genesis 6:1–4 “in context” means analyzing it in light of its Mesopotamian background as well as 2 Peter and Jude, whose content utilizes supernatural interpretations from Jewish

I am able to stand above all supernatural powers. I was able, to show the world in the universe, what it was like, to give away an achievement in my familiar way.

The love, concern, and compassion that we have one for another should be so atypical of the world that they serve as definitive proof thatJesus was not merely a great moral teacher but the second person of the Trinity, sent by God. This unity should also testify to the world that God loves believers just as He loves Christ. The clear demonstration of a supernatural work going on in the midst of the people of God shows the love, favor, and grace of God.

For the first phase of American history, “hope was chiefly expressed through a Christian story that gave meaning to suffering and pleasure alike and promised deliverance from death.” But then, under the influence of Enlightenment rationality, belief in God and the supernatural began to weaken among cultural elites. Instead of finding ultimate hope in the kingdom of God, Americans began to believe in the sacred calling of being the “greatest nation on earth,” one that would show the rest of the world the way to a better future for the human race. It essentially substituted a “deified nation” for God. There was no more vivid example of nationhood and citizenship than “The Battle Hymn of the Republic”: “As [Jesus] died to make men holy, let us die to make men free.

We prepare for victory or defeat at the start of each day. When you get up in the morning, you have to set your mind in the right direction. You may feel discouraged. You may feel the blahs, thinking, I don’t want to go to work today. Or I don’t want to deal with these children. Or I’ve got so many problems. If you make the mistake of dwelling on those thoughts, you are preparing to have a lousy day. You’re using your faith in the wrong direction. Turn it around and say, “This will be a great day. Something good will happen to me. God has favor in my future, and I’m expecting new opportunities, divine connections, and supernatural breakthroughs. When you take that approach, you prepare for victory, increase, and restoration. God says to the angels, “Did you hear that? They’re expecting My goodness. They’re expecting to prosper in spite of the economy. They’re expecting to get well in spite of the medical report. They’re expecting to accomplish their dreams even though they don’t have the resources right now.” When you begin each day in faith, anticipating something good, God tells the angels to go to work and to arrange things in your favor. He gives you breaks, lines up the right people, and opens the right doors. That’s what allows God to show up and do amazing things. Sometimes you will see major improvements in your life if you just make that minor adjustment. You would not only have more energy, you would also have a better attitude, and you would be more productive. You would see new doors open. You would meet new friends. You would get some of those breakthroughs you’ve been praying for if you would just get up in the morning and, instead of preparing for defeat, prepare for victory. Prepare for increase. Prepare for God’s favor. You have to set the tone at the start of each day. If you leave your mind in neutral, the negative thoughts will start to come just by default.

The Christ Child in a nation is like the presence of the child in the house: everything centres upon his youth; and he fills everything with his life. If he goes away, the child's values go, too, such as the sense of wonder, mystery, beauty, and adventure: the poetry which, free from materialism, is the most complete realism. In England there are traces of where the Child once lived: there are remnants of the Faith; but not the certainty of the Faith that there once was. There is a wistful longing to believe; but not the joyful freedom of living in belief. There is the desire to set up laws of justice for everyone's happiness; but not the spirit of the Child's obedience to God's Law in the heart of all men: and indeed without that no codes and laws can have value; because those who make them have not the capacity to keep them. The absence of supernatural joy on our feast days shows more than anything else that the Divine Child is absent. Christmas is no longer Christ's birthday, except to a few people. It is no longer the time in which everyone, young and old, is born again; no longer the time when the instinct is to find a home where there is a Christmas tree, lit up with tinsel and little candles and with a crowned bambino on top of it; and children standing at the foot of the tree, looking at it with faces suffused with joy.

Returning briefly to my novel and my sense that Jonathan might not survive its ending, I'm reminded of some thoughts I had regarding Howard's masterly story "Dagon". At the story's end we find its by-now crazed narrator cowering in his rented San Francisco room and planning an impending suicide that will deliver him from the appalling world of madness and delusion into which his maritime experience has plunged him. On first reading, I perhaps thought this a touch over-dramatic and sensational, although upon turning it over in my mind I realise that it's a wonderful counter-example of the problems I have previously noted in Bram Stoker's Dracula. Whereas in Stoker's book the final affirmation of conventionality and human values tends to undermine the very horror Stoker has so masterfully achieved in the preceding pages, Lovecraft's tale shows a reaction to the supernatural or super-normal (something which is by its very nature utterly incomprehensible) that is a lot more credible in terms of our human psychology: when faced with something which we know should not exist and for which we have neither name nor concept, we do not concoct an ingenious opposing strategy nor rally our defences. Rather, we go mad and kill ourselves. Although this is a bleak and pessimistic ending to a tale, it seems to me that in the realm of alien literary horrors that we are discussing, it is a far more believable and honest one. I somehow don't believe that the adventure mode of storytelling with its reassuring strictures and conventions (fearless heroes ultimately triumphing against some poorly-motivated adversary or other unlikely hazard) is appropriate to the variety of strange tale that I wish to tell.

a consensus has emerged that the vast majority of ritual ceremonies are concerned primarily with healing in a general sense. They exert influence on physical well-being, heighten identity, enhance interpersonal cohesion, reintegrate community into the environment, and mitigate perceived conflicts with supernatural powers. In spite of the cultural diversity of therapeutic institutions and practices, the fundamental healing principles show a good deal of cross-cultural uniformity.

As the field of folklore has demonstrated time and time again, there is nothing trivial about folklore or popular culture. These monsters reflect ourselves and tell us about our current fears and desires, showing that we all have the capacity to be monstrous—especially when we reject outsiders without reason. Moral contagion appears in at least two ways in these narratives: not only does the supernatural infect humans, but humans infect each other with fear, hatred, and anger as well. In considering these supernatural texts, we must reflect on what they say about us.

To rise, you must fall. To fall, you must rise. You are the light in the darkness, you are the darkness in the light. You are the servant who sits at the right hand of Death, you are Death who sits at the right hand of the servant. Fire and Water. You will meet Death not once but twice as it is written, and you will show It your face. Water and Fire. The kiss of death, the kiss of life. Into the hole, you shall descend to judge the dead. From the hole, you shall ascend to judge the living.

To rise, you must fall. To fall, you must rise. You are the light in the darkness. You are the darkness in the light. You are the servant who sits at the right hand of Death. You are Death who sits at the right hand of the servant. Fire and Water. You will meet Death not once but twice as it is written, and you will show It your face. Water and Fire. The kiss of death, the kiss of life. Into the hole, you shall descend to judge the dead. From the hole, you shall ascend to judge the living.

At night, every noise could be her. I know she’s here now, right now, even though she won’t show herself to me. (I tried to find her the other night, down by the front door like before, but nothing came to greet me this time.) And I just can’t shake the feeling… that there’s a guest in the house, and I am being a terrible hostess.

Friar Toribio’s writings show something else central to our story: Christian missionaries are relentless. Whether in Anglo-Saxon Kent around 600 CE, the Aztec Empire in 1530, or the Peruvian Amazon in 1995, they never stop and never give up; when proselytizing preachers fail or get themselves killed, they are soon replaced by fresh recruits who continue to push the Church’s package of supernatural beliefs, rituals, and family practices.

God. Psalm 25:14 says, The secret of the Lord is with those who fear Him, and He will show them His covenant.

Genesis 3–11 makes it clear that humanity failed miserably. Free will in the hands of imperfect beings comes with that risk. But the incident at Babel, foolish and self-willed as it was, shows us that there’s an Edenic yearning in the human heart, a desire for utopia and a sense of divine presence. But God would not trade his own version of Eden for humanity’s. He punished the nations with disinheritance. He would create a new people as his own portion. That inheritance was begun in covenant with Abraham and passed on through his family.

But the word “wondered” in the verse is the word “deologistico,” which means to use logic, to reason with intensity. It means that Mary was trying to figure out how it could all be true. This might strike us as odd. Today we like to say that we are rational and scientific people—we ask hard questions, use logic, and demand empirical evidence—and therefore it is impossible for us to believe in the appearance of an angel. The implication is that ancient people were superstitious and had no problem believing in the supernatural. We assume that if an angel showed up, people of that time simply said, “Oh, it’s an angel. Hello. What’s the message, please?” It’s an arrogant and paternalistic view of our ancestors, not to mention a willful misreading of the text. We see here Mary struggling to understand and believe what she was hearing.