Support Idol Quotes

Man is to become divine by realizing the divine. Idols or temples, or churches or books, are only the supports, the help of his spiritual childhood.

So that when man can be in great distress having been betrayed and deserted by all friends he may find consolation in the idea that an ever true friend was still there to help him, to support him and that He was Almighty and could do anything. The idea of God is helpful to man in distress. Society has to fight out this belief as well as was fought the idol worship and the narrow conception of religion. Similarly, when man tries to stand on his own legs, and become a realist he shall have to throw the faith aside, and to face manfully all the distress, trouble, in which the circumstances may throw him.

Woman, even more than man, is a fetich worshipper, and though her idols may change, she is ever on her knees, ever holding up her hands, ever blind to the fact that her god has feet of clay. Thus woman has been the greatest supporter of all deities from time immemorial. Thus, too, she has had to pay the price that only gods can exact,—her freedom, her heart’s blood, her very life. Nietzsche’s memorable maxim, “When you go to woman, take the whip along,” is considered very brutal, yet Nietzsche expressed in one sentence the attitude of woman towards her gods. Religion, especially the Christian religion, has condemned woman to the life of an inferior, a slave. It has thwarted her nature and fettered her soul, yet the Christian religion has no greater supporter, none more devout, than woman. Indeed, it is safe to say that religion would have long ceased to be a factor in the lives of the people, if it were not for the support it receives from woman. The most ardent churchworkers, the most tireless missionaries the world over, are women, always sacrificing on the altar of the gods that have chained her spirit and enslaved her body.

Idol groups generally assigned each member an official color, which would be used for the light sticks that fans would hold up to show your support at a performance or for other individual merch. My oshi's was blue, so I systematically surrounded myself with everything blue. Just being in a blue space made me feel calm.

On behalf of those you killed, imprisoned, tortured, you are not welcome, Erdogan! No, Erdogan, you’re not welcome in Algeria. We are a country which has already paid its price of blood and tears to those who wanted to impose their caliphate on us, those who put their ideas before our bodies, those who took our children hostage and who attempted to kill our hopes for a better future. The notorious family that claims to act in the name of the God and religion—you’re a member of it—you fund it, you support it, you desire to become its international leader. Islamism is your livelihood Islamism, which is your livelihood, is our misfortune. We will not forget about it, and you are a reminder of it today. You offer your shadow and your wings to those who work to make our country kneel down before your “Sublime Door.” You embody and represent what we loathe. You hate freedom, the free spirit. But you love parades. You use religion for business. You dream of a caliphate and hope to return to our lands. But you do it behind the closed doors, by supporting Islamist parties, by offering gifts through your companies, by infiltrating the life of the community, by controlling the mosques. These are the old methods of your “Muslim Brothers” in this country, who used to show us God’s Heaven with one hand while digging our graves with the other. No, Mr. Erdogan, you are not a man of help; you do not fight for freedom or principles; you do not defend the right of peoples to self-determination. You know only how to subject the Kurds to the fires of death; you know only how to subject your opponents to your dictatorship. You cry with the victims in the Middle East, yet sign contracts with their executioners. You do not dream of a dignified future for us, but of a caliphate for yourself. We are aware of your institutionalized persecution, your list of Turks to track down, your sinister prisons filled with the innocent, your dictatorial justice palaces, your insolence and boastful nature. You do not dream of a humanity that shares common values and principles, but are interested only in the remaking of the Ottoman Empire and its bloodthirsty warlords. Islam, for you, is a footstool; God is a business sign; modernity is an enemy; Palestine is a showcase; and local Islamists are your stunned courtesans. Humanity will not remember you with good deeds Humanity will remember you for your machinations, your secret coups d’état, and your manhunts. History will remember you for your bombings, your vengeful wars, and your inability to engage in constructive dialogue with others. The UN vote for Al-Quds is only an instrument in your service. Let us laugh at this with the Palestinians. We know that the Palestinian issue is your political capital, as it is for many others. You know well how to make a political fortune by exploiting others’ emotions. In Algeria, we suffered, and still suffer, from those who pretend to be God and act as takers and givers of life. They applaud your coming, but not us. You are the idol of Algerian Islamists and Populists, those who are unable to imagine a political structure beyond a caliphate for Muslim-majority societies. We aspire to become a country of freedom and dignity. This is not your ambition, nor your virtue. You are an illusion You have made beautiful Turkey an open prison and a bazaar for your business and loved ones. I hope that this beautiful nation rises above your ambitions. I hope that justice will be restored and flourish there once again, at least for those who have been imprisoned, tortured, bombed, and killed. You are an illusion, Erdogan—you know it and we know it. You play on the history of our humiliation, on our emotions, on our beliefs, and introduce yourself as a savior. However, you are a gravedigger, both for your own country and for your neighbors. Turkey is a political miracle, but it owes you nothing. The best thing you can do

to be ultra is to go beyond. is to attack the scepter in the name of the throne, and the miter in the name of the alter; it is to mistreat the thing you support; it is to kick in the traces; is is to cavil at the stake for undercooking heretics; it is to reproach the idol for lack of idolatry; it is to insult through an excess of respect; it is to find to little papistry in the pope; in the king to little royalty, and too much light in the night; it is to be dissatisfied with the albatross, with snow ,with the swan, and the lily for not being white enough; it is to champion things to the point of becoming their enemy, it is to become so pro you become con.

Man is to become divine by realising the divine. Idols or temples or churches or books are only the supports, the helps, of his spiritual childhood: but on and on he must progress.

because of the effects of large dams on wildlife and watersheds, the Club does not support large-scale hydropower.”[40] Once again, we see that the “green energy” movement is not about energy—even cost-effective, non-CO2-emitting energy—it is about sacrificing energy and other human values to the idol of unimpacted nature.

THE DEVELOPMENT OF THE ARYAN INVASION THEORY Before the 1857 uprising it was recognized that British rule in India could not be sustained without a large number of supporters and collaborators from within the Indian population. Recognizing this, it was influential men like Thomas Babbington Macaulay, who, as Chairman of the Education Board, sought to set up an educational system modeled after the British system, which, in the case of India, would serve to undermine the Hindu tradition. While not a missionary himself, Macaulay came from a deeply religious family steeped in the Protestant Christian faith. His father was a Presbyterian minister and his mother a Quaker. He believed that the conversion of Hindus to Christianity held the answer to the problems of administering India. His idea was to create a class of English educated elite that would repudiate its tradition and become British collaborators. In 1836, while serving as chairman of the Education Board in India, he enthusiastically wrote his father about his idea and how it was proceeding: “Our English schools are flourishing wonderfully. The effect of this education on the Hindus is prodigious... It is my belief that if our plans of education are followed up, there will not be a single idolator among the respectable classes in Bengal thirty years hence. And this will be effected without any efforts to proselytise, without the smallest interference with religious liberty, by natural operation of knowledge and reflection. I heartily rejoice in the project.

People love it when you criticise some things which they do not believe in, practices which are contrary to what they practice or contrary views. They call you objective and truthful But immediately you start disagreeing with their views, criticising their beliefs, expressing contrary views against what they support, they call you foul names, say you are not a child of God, ask who you are to judge. Listen and listen good, I love writing and I write based on inspiration and experience. I don't just write, I write to capture the minds of my readers and to spark reaction. I welcome contrary views, I love you opposing my stance cos in the process I learn some things from you. Don't get mad at me for expressing myself via writing. I love putting things down. Learn to tolerate my views and counter me when you don't agree. Stop holding grudges and developing unnecessary hatred. Life is too short to be closed minded and inclined. Life is too short for me to idolize anybody. I can't always be dancing to your tunes, you also have to dance to mine.

There were as many styles of fandom as there were fans. Some people worshipped every move their oshi made, while others thought discernment made the true fan. There were those who had a romantic interest in their oshi but no interest in their oshi’s work; others who had no such feelings but sought a direct connection through engaging on social media; people who enjoyed their oshi’s output but didn’t care about the gossip; those who found fulfillment in supporting the oshi financially; others who valued being part of a fan community.

Strong hate, the hate that takes joy in hating, is strong because it does not believe itself to be unworthy and alone. It feels the support of a justifying God, of an idol of war, an avenging and destroying spirit. From such blood-drinking gods the human race was once liberated, with great toil and terrible sorrow, by the death of a God Who delivered Himself to the Cross and suffered the pathological cruelty of His own creatures out of pity for them. In conquering death He opened their eyes to the reality of a love which asks no questions about worthiness, a love which overcomes hatred and destroys death.

I’ve heard of movie stars and Pop Idols getting plastic surgery to change their looks drastically, but I’m not sure if I would want to do something like that,” I said. “I prefer to be natural…the way I was born.” Auntabelle nodded in agreement. “I’m all for technological and medical advancement but when it comes to altering yourself so much because you don’t like the way you were born or because you simply don’t like yourself the way you are, that you become a completely different person, then I’m not in support of it. I wouldn’t want to use my technology to alter someone so much they are no longer their own self.

to be ultra is to go beyond. is to attack the scepter in the name of the throne, and the miter in the name of the alter; it is to mistreat the thing you support; it is to kick in the traces; is is to cavil at the stake for undercooking heretics; it is to reproach the idol for lack of idolatry; it is to insult through an excess of respect; it is to find to little papistry in the pope; in the king to little royalty, and too much light in the night; it is to be dissatisfied with the albatross, with snow ,with the swan, and the lily for not being white enough; it is to champion things to the point of becoming their enemy, it is to become so pro you become con.” ~Victor Hugo

If you are preaching on the first commandment (“Thou shalt have no other gods before me”) or Ephesians 5:5 (which calls greed idolatry) or any of the several hundred other places in the Bible that speak of idols, you could quote David Foster Wallace, the late postmodern novelist. In his Kenyon College commencement speech he argues eloquently and forcefully that “everyone worships. The only choice we get is what to worship.”32 He goes on to say everyone has to “tap real meaning in life,” and whatever you use to do that, whether it is money, beauty, power, intellect, or something else, it will drive your life because it is essentially a form of worship. He enumerates why each form of worship does not merely make you fragile and exhausted but can “eat you alive.” If you lay out his argument in support of fundamental biblical teaching, even the most secular audience will get quiet and keep listening to what you say next.

Strong hate, the hate that takes joy in hating, is strong because it does not believe itself to be unworthy and alone. It feels the support of a justifying God, of an idol of war, an avenging and destroying spirit. From such blood-drinking gods the human race was once liberated, with great toil and terrible sorrow, by the death of a God Who delivered Himself to the Cross and suffered the pathological cruelty of His own creatures out of pity for them. In conquering death He opened their eyes to the reality of a love which asks no questions about worthiness, a love which overcomes hatred and destroys death. But men have now come to reject this divine revelation of pardon, and they are consequently returning to the old war gods, the gods that insatiably drink blood and eat the flesh of men. It is easier to serve the hate-gods because they thrive on the worship of collective fanaticism. To serve the hate-gods, one has only to be blinded by collective passion. To serve the God of Love one must be free, one must face the terrible responsibility of the decision to love in spite of all unworthiness whether in oneself or in one’s neighbor.

[T]he great decided effective Majority is now for the Republic," he told Jefferson in late October 1792, but whether it would endure for even six months "must depend on the Form of Government which shall be presented by the Convention" and whether it could "strike out that happy Mean which secures all the Liberty which Circumstances will admit of combin'd with all the Energy which the same Circumstances require; Whether they can establish an Authority which does not exist, as a Substitute (and always a dangerous Substitute) for that Respect which cannot be restor'd after so much has been to destroy it; Whether in crying down and even ridiculing Religion they will be able on the tottering and uncertain Base of metaphisic Philosophy to establish a solid Edifice of morals, these are Questions which Time must solve." At the same time he predicted to Rufus King that "we shall have I think some sharp struggles which will make many men repent of what they have done when they find with Macbeth that they have but taught bloody Instructions which return to plague the Inventor." . . . In early December, he wrote perhaps his most eloquent appraisal of the tragic turn of the [French] Revolution, to Thomas Pinckney. "Success as you will see, continues to crown the French Arms, but it is not our Trade to judge from Success," he began. "You will soon learn that the Patriots hitherto adored were but little worthy of the Incense they received. The Enemies of those who now reign treat them as they did their Predecessors and as their Successors will be treated. Since I have been in this Country, I have seen the Worship of many Idols and but little [illegible] of the true God. I have seen many of those Idols broken, and some of them beaten to Dust. I have seen the late Constitution in one short Year admired as a stupendous Monument of human Wisdom and ridiculed as an egregious Production of Folly and Vice. I wish much, very much, the Happiness of this inconstant People. I love them. I feel grateful for their Efforts in our Cause and I consider the Establishment of a good Constitution here as the principal Means, under divine Providence, of extending the blessings of Freedom to the many millions of my fellow Men who groan in Bondage on the Continent of Europe. But I do not greatly indulge the flattering Illusions of Hope, because I do not yet perceive that Reformation of Morals without which Liberty is but an empty Sound." . . . [H]e believed religion was "the only solid Base of Morals and that Morals are the only possible Support of free governments." He described the movement as a "new Religion" whose Votaries have the Superstition of not being superstitious. They have with this as much Zeal as any other Sect and are as ready to lay Waste the World in order to make Proselytes.

the graven image, the idol of the title, was a God who always acted the way we thought he should. Or more to the point—he was a God who supported our plans, how we thought the world and history should go. That is a God of our own creation, a counterfeit god. Such a god is really just a projection of our own wisdom, of our own self. In that way of operating, God is our “accomplice,” someone to whom we relate as long as he is doing what we want. If he does something else, we want to “fire” him, or “unfriend him,” as we would any personal assistant or acquaintance who was insubordinate or incompetent.

Dr Haikal writes: “There is no denying the fact that at the time of the death of each of her children Khadijah approached the idols and asked as to why the gods were not pleased to bless her”.101 The above statement is not supported even by the most insignificant historical evidence and is nothing more than a mere guess. Its purpose is to give the impression that as, during her time, all were idolaters, Khadijah too was, certainly, like them.

This chapter continues the comparison of Jehovah with the false gods and idols worshiped by so many people in Isaiah’s day. The point is that there is no comparison! Verse 1 introduces us to two prominent false gods in Isaiah’s day. Bel and Nebo were chief gods in Babylon. Ancient cultures such as Babylon believed that each “god” had a territory, and when a city or country was defeated in battle by enemies, it meant that their gods (such as Bel and Nebo) had been defeated by the enemy’s gods. Chapter 46 ties in with chapters 13 and 14 concerning Babylon’s downfall, and with chapters 40–45 concerning Jehovah’s power as compared to the lack of power of idols. 1 Bel boweth down [German: has been defeated], Nebo stoopeth, their idols were upon the beasts, and upon the cattle [the idols are powerless; they can’t move by themselves and have to be transported upon beasts of burden]: your carriages were heavy loaden; they [the idols] are a burden to the weary beast [the message, by implication, is that Bel and Nebo are burdens to those who “created” them, in contrast to the true God of Israel, who lightens the burdens of those He created, who worship Him]. 2 They [Bel and Nebo] stoop, they bow down together [German: they are both defeated]; they could not deliver [German: remove] the burden[they couldn’t do the job],but themselves are gone into captivity [they have failed their worshippers and couldn’t even save themselves]. 3 Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me [note that I the Lord carry you, help you, am not a burden] from the belly [ from the womb, or from the beginning], which are carried from the womb [I have carried you from the beginning, contrasted to idol worshipers who have to transport their “gods”]: 4 And even to your old age [throughout your entire life] I am he [the true God]; and even to hoar[gray]hairs will I carry you: I have made [German: I want to do it], and I will [German: desire to] bear; even I will carry, and will deliver you [I want to help, support and bless you throughout your entire life; I want to be your Redeemer!]. 5 To whom will ye liken me, and make me equal, and compare me, that we may be like [who among your false gods can compare to Me]? [Same question as in 40:18, 25.]

O Lord, Bend my hands and cut them off, for I have often struck thee with a wayward will, when these fingers should embrace thee by faith. I am not yet weaned from all created glory, honor, wisdom and esteem of others, for I have a secret motive to eye my name in all I do. Let me not only speak the word sin, but see the thing itself. Give me to view a discovered sinfulness, to know that though my sins are crucified they are never wholly mortified. Hatred, malice, ill-will, vain-glory that hungers for and hunts after man’s approval and applause, all are crucified, forgiven, but they rise again in my sinful heart. O my crucified but never wholly mortified sinfulness! O my life-long damage and daily shame! O my indwelling and besetting sins! O the tormenting slavery of a sinful heart! Destroy, O God, the dark guest within whose hidden presence makes my life a hell. Yet thou hast not left me here without grace; The cross still stands and meets my needs in the deepest straits of the soul. . . . The memory of my great sins, my many temptations, my falls, bring afresh into my mind the remembrance of thy great help, of thy support from heaven, of the great grace that saved such a wretch as I am. There is no treasure so wonderful as that continuous experience of thy grace towards me which alone can subdue the risings of sin within: Give me more of it.6

Le Dieu qui voyait tout, même l’homme : ce Dieu devait mourir ! L’homme ne supporte pas qu’un pareil témoin vive.

One of Betty’s friends turned and tossed a shot of cayenne and lemon juice in the face of a bookstore supporter, who cried, “My eyes,” and staggered backward. Another ball of ice cream arced overhead and nailed one of the cops, who didn’t take it very well. Nina turned to see who was throwing the frosty artillery just as another scoop glanced off her head and hit Betty, this time in the face. Betty stomped her foot. “I. Am. Lactose. Intolerant!” she cried. “No, you’re just completely intolerable,” replied the Reader, and pushed her. Nina reached up and felt her head, which was sticky. She heard giggling. Lydia was amused. “You’ve got a little . . . something something . . .” Lydia wiped a little drip from Nina’s forehead and tasted it. “Huh,” she said. “Mint chip. Surprising.” She opened her mouth to continue and took a gluten-free cupcake right in the cake hole, which was also surprising. She sputtered. Nina grinned. “Don’t talk with your mouth full, Lydia.” A mini cupcake—or it might have been a brownie; it was moving too fast to tell—whizzed by and knocked off the Reader’s glasses. The cops, who had been well trained (though, admittedly, not for a food fight), started pushing through the crowd, looking for the troublemakers. This made the people on the outside of the crowd, who couldn’t see very well, assume something more serious was going on. They started to run or, at least, move swiftly away. This was Larchmont, after all; no need for unseemly panic. The ice cream bandit sent a last volley over the heads of the thinning crowd, and both Nina and Lydia were in the line of fire. Professional hit, double scoop. Lydia, who had decided to see the funny side of it, clutched her arm, which was covered in sprinkles. “I’m hit,” she cried, and staggered backward. “Cold . . . so cold . . .” said Nina, channeling the heroic death of so many matinee idols. She made it to the bookstore front door and did a creditable death slide down it. Then she remembered why she was there.

If we are fully hypnotized by a reality-tunnel, we may even become, in conventional terms, a bit mad. In such a state of mania, we might even burn books that contain heresy against our Idols, or fake the data to support our prejudices, or find ourselves compelled to explain increasing amounts of discordant data by accusing vast amorphous conspiracies of having "cooked" the data, or we might even become sincerely convinced that anybody who sees or hears or smells or tastes or otherwise senses anything inconsistent with our Idol must be hallucinating.

[T]he beast is not merely “Rome” . . . It is the inhuman, anti-human arrogance of empire which has come to expression in Rome—but not only there . . . All who support the cultural religion, in or out of church, however Lamb-like they may appear, are agents of the beast. All propaganda that entices humanity to idolize human empire is an expression of this beastly power that wants to appear Lamb-like.16

In the center of the totalitarian fears and fantasies stands the man-eating god and idol. He is unconquerable. He uses man’s great gift of adjustment to bring him to slavery. Every man’s inner core of feelings and thoughts has to belong to the leader. Is the citizen of Totalitaria consciously aware of this? Probably not. Modern psychology has taught us how strongly the mental mechanism of denial of reality works. The eye bypasses external occurrences when the mind does not want them to happen. Secondary justifications and fantasies are formed to support and explain these denials. In Totalitaria we find the same despising of reality facts as we do in schizophrenia.

Kaʻahumanu and Keopuolani were politically powerful and saw the kapu system as oppressive to women, and they detested it. They pushed harder to abolish the system after King Kamehameha I’s death, and Kamehameha II, who was the son of King Kamehameha I, decided to support his mother and end numerous kapu practices. These included the end of various task segregations by sex and also implicitly allowed more of the missionary-led destruction of many temples and idols of the islands to occur. This extraordinary event was a landmark moment, for “the Hawaiʻi of old” was no more. Historians and scholars today also strongly believe that the move to abolish these old systems also allowed the Kamehameha dynasty to further protect their political supremacy by ensuring other chiefs no longer had access to the traditional ways of gaining or claiming rank, prestige, or sociocultural approval.

So often, the girls had no respect for her personal boundaries, expecting her to be all things to them – a surrogate mother, a therapist, a best friend. It was too overwhelming so now she just told them there was an online workshop that supported addicts on Shakti.com

From his earliest days at Trinity College, Cambridge, Bacon was preoccupied with a philosophy and scientific method that would entail a decisive break with the past. He came to believe that the traditional process of deduction from supposedly self-evident principles had produced little new scientific knowledge; it either gave back what we already knew or else it led us astray by giving illusory support to our confusions. What was needed was a confrontation with various obstacles to knowledge, with various idols, that is, false appearances. Also needed was the systematic understanding and control of nature based on an empirical method. The axioms of Bacon’s philosophy would be statements of natural causes and laws derived by induction from scientific observation and experiment.3 Aphorisms concerning the Interpretation of Nature and the Kingdom of Man 1. Man, being the servant and interpreter of Nature, can do and understand so much and so much only as he has observed in fact or in thought of the course of nature; beyond this he neither knows anything nor can do anything.