Vicious Spirits Quotes

Your friends are all the dullest dogs I know. They are not beautiful: they are only decorated. They are not clean: they are only shaved and starched. They are not dignified: they are only fashionably dressed. They are not educated: they are only college passmen. They are not religious: they are only pewrenters. They are not moral: they are only conventional. They are not virtuous: they are only cowardly. They are not even vicious: they are only “frail.” They are not artistic: they are only lascivious. They are not prosperous: they are only rich. They are not loyal, they are only servile; not dutiful, only sheepish; not public spirited, only patriotic; not courageous, only quarrelsome; not determined, only obstinate; not masterful, only domineering; not self-controlled, only obtuse; not self-respecting, only vain; not kind, only sentimental; not social, only gregarious; not considerate, only polite; not intelligent, only opinionated; not progressive, only factious; not imaginative, only superstitious; not just, only vindictive; not generous, only propitiatory; not disciplined, only cowed; and not truthful at all: liars every one of them, to the very backbone of their souls.

Prayer that craves a particular commodity—anything less than all good, is vicious. Prayer is the contemplation of the facts of life from the highest point of view. It is the soliloquy of a beholding and jubilant soul. It is the spirit of God pronouncing his works good. But prayer as a means to effect a private end is theft and meanness. It supposes dualism and not unity in nature and consciousness. As soon as the man is at one with God, he will not beg.

Inside Critics The critical voices in our own heads are far more vicious than what we might hear from the outside. Our "inside critics" have intimate knowledge of us and can zero in on our weakest spots. You might be told by the critics that you're too fat, too old, too young, not intelligent enough, a quitter, not logical, prone to try too many things... It's all balderdash! Some elements of these may be true, and it's completely up to you how they affect you. Inside critics are really just trying to protect you. You can: Learn to dialogue with them. Give them new jobs. Turn them into allies. You can also dismantle/exterminate them.

People don't realize that loneliness isn't just about being alone

I find it hard to believe that a lady like...’ Pertellis hesitated, and coughed. ‘There is something elevated in the female spirit that will always hold a woman back from the coldest and most vicious forms of villainy.’ ‘No, there isn’t,’ Miss Kitely said kindly but firmly, as she set a dish in his hand. ‘Drink your chocolate, Mr Pertellis.

Prayer that craves a particular commodity, -- anything less than all good, -- is vicious. Prayer is the contemplation of the facts of life from the highest point of view. It is the soliloquy of a beholding and jubilant soul. It is the spirit of God pronouncing his works good. But prayer as a means to effect a private end is meanness and theft. It supposes dualism and not unity in nature and consciousness. As soon as the man is at one with God, he will not beg. He will then see prayer in all action. The prayer of the farmer kneeling in his field to weed it, the prayer of the rower kneeling with the stroke of his oar, are true prayers heard throughout nature, though for cheap ends.

As with any tragedy, it came about because he loved.

You need someone who'll stand in the rain with you and face the storm.

There's a peculiar thing that happens every time you get clean. You go through this sensation of rebirth. There's something intoxicating about the process of the comeback, and that becomes an element in the whole cycle of addiction. Once you've beaten yourself down with cocaine and heroin, and you manage to stop and walk out of the muck you begin to get your mind and body strong and reconnect with your spirit. The oppressive feeling of being a slave to the drugs is still in your mind, so by comparison, you feel phenomenal. You're happy to be alive, smelling the air and seeing the beauty around you...You have a choice of what to do. So you experience this jolt of joy that you're not where you came from and that in and of itself is a tricky thing to stop doing. Somewhere in the back of your mind, you know that every time you get clean, you'll have this great new feeling. Cut to: a year later, when you've forgotten how bad it was and you don't have that pink-cloud sensation of being newly sober. When I look back, I see why these vicious cycles can develop in someone who's been sober for a long time and then relapses and doesn't want to stay out there using, doesn't want to die, but isn't taking the full measure to get well again. There's a concept in recovery that says 'Half-measures avail us nothing.' When you have a disease, you can't take half the process of getting well and think you're going to get half well; you do half the process of getting well, you're not going to get well at all, and you'll go back to where you came from. Without a thorough transformation, you're the same guy, and the same guy does the same shit. I kept half-measuring it, thinking I was going to at least get something out of this deal, and I kept getting nothing out of it

Chicago—this vicious, stinking zoo, this mean-grinning, Mace-smelling boneyard of a city; an elegant rockpile monument to everything cruel and stupid and corrupt in the human spirit.

I am older than you. Believe me, there is no other way to live on earth. Men are not open to truth or reason. They cannot be reached by a rational argument. The mind is powerless against them. Yet we have to deal with them. If we want to accomplish anything, we have to deceive them into letting us accomplish it. Or force them. They understand nothing else. We cannot expect their support for any endeavor of the intellect, for any goal of the spirit. They are nothing but vicious animals. They are greedy, self-indulgent, predatory dollar-chasers

The wide earth may harbor vicious affairs,     But high Heaven will a good man vindicate.     Footloose they’re safe on Tathāgata’s way,     Certain to reach Mount Spirit’s paradise gate.

Shakespeare believed that . . . tyrants and their minions would ultimately fail, brought down by their own viciousness and by a popular spirit of humanity that could be suppressed but never completely extinguished. The best chance for the recovery of collective decency lay, he thought, in the political action of ordinary citizens. He never lost sight of . . . the hungry citizen who demanded economic justice. 'What is the city but the people?

Ah,” Jason said. “That is a tale of vicious crime lords, shady politicians and a handsome adventurer, generous of spirit…

Junu had lived hundreds of years. He’d been with dozens of people. And none of them had made his heart stutter the way Somin could with one look.

Always support younger writers, and do all you can to nourish that spirit of creativity, and original risk. The unique manner of literary innovation that younger writers may engage in, ultimately is priceless. Writers, poets and authors are the spokespersons for ours and the next generations. Support them, mentor them, protect them from the viciousness of popular opinion, which is generally nothing more than censorship wearing the cloak of righteous indignation.

Miyoung laughed at that, and her shoulders finally relaxed. "No, he's my shelter. Even in the strongest of downpours, he keeps me dry and warm. I know that with him I'm safe." Somin smiled. "Well, that's a really sweet way to put it. See? You're not that bad with expressing your feelings." Then she sighed. "Makes me want to find my umbrella one day." "Oh, you don't need an umbrella," Miyoung said with a laugh. Somin narrowed her eyes. "Okay, I'll bite; what do I need?" Miyoung smiled. "You need someone who'll stand in the rain with you and face the storm.

And cried for mamma, at every turn'-I added, 'and trembled if a country lad heaved his fist against you, and sat at home all day for a shower of rain.-Oh, Heathcliff, you are showing a poor spirit! Come to the glass, and I'll let you see what you should wish. Do you mark those two lines between your eyes, and those thick brows, that instead of rising arched, sink in the middle, and that couple of black fiends, so deeply buried, who never open their windows boldly, but lurk glinting under them, like devil's spies? Wish and learn to smooth away the surly wrinkles, to raise your lids frankly, and change the fiends to confident, innocent angels, suspecting and doubting nothing, and always seeing friends where they are not sure of foes-Don't get the expression of a vicious cur that appears to know the kicks it gets are its desert, and yet, hates all the world, as well as the kicker, for what it suffers.' 'In other words, I must wish for Edgar Linton's great blue eyes, and even forehead,' he replied. 'I do - and that won't help me to them.' 'A good heart will help you to a bonny face, my lad,' I continued, 'if you were a regular black; and a bad one will turn the bonniest into something worse than ugly. And now that we've done washing, and combing, and sulking - tell me whether you don't think yourself rather handsome? I'll tell you, I do. You're fit for a prince in disguise. Who knows, but your father was Emperor of China, and your mother an Indian queen, each of them able to buy up, with one week's income, Wuthering Heights and Thrushcross Grange together? And you were kidnapped by wicked sailors, and brought to England. Were I in your place, I would frame high notions of my birth; and the thoughts of what I was should give me courage and dignity to support the oppressions of a little farmer!

All Souls’ Eve, when the spirits of the dead will come back to the living, dressed as ballerinas and Coke bottles and spacemen and Mickey Mice, and the living will give them candy to keep them from turning vicious. I can still taste that festival: the tart air, caramel in the mouth, the hope at the door, the belief in something for nothing all children take for granted. They won’t get homemade popcorn balls any more, though, or apples: rumors of razor blades abound, and the possibility of poison. Even by the time of my own children, we worried about the apples. There’s too much loose malice blowing around. In Mexico they do this festival the right way, with no disguises. Bright candy skulls, family picnics on the graves, a plate set for each individual guest, a candle for the soul. Everyone goes away happy, including the dead. We’ve rejected that easy flow between dimensions: we want the dead unmentionable, we refuse to name them, we refuse to feed them. Our dead as a result are thinner, grayer, harder to hear, and hungrier.

Compassion is a wonderful thing. It's what one feels when one looks at a squashed caterpillar. An elevating experience. One can let oneself go and spread--you know, like taking a girdle off. You don't have to hold your stomach, your heart or your spirit up--when you feel compassion. All you have to do is look down. It's much easier. When you look up, you get a pain in the neck. Compassion is the greatest virtue. It justifies suffering. There's got to be suffering in the world, else how would we be virtuous and feel compassion?... Oh, it has an antithesis--but such a hard, demanding one... Admiration, Mrs. Jones, admiration. But that takes more than a girdle... So I say that anyone for whom we can't feel sorry is a vicious person. Like Howard Roark.

I swear to you, Vicious. I’ll be the monster your savage side needs. The safe place all of you deserves. I’ll be the male that grounds you always. I will be worthy of your claim, and you can trust me implicitly.

You want things so badly, but I think one of the things you want is to never have to fight for the other things you want, and that makes it impossible to, y'know, have those other things! It's not even a vicious circle, man. It's a stupid circle.

A dvorovoi is a dooryard-spirit, rarer than a domovoi, less understood and sometimes vicious. This one peeled softly out of the starlight and the muddy earth, looking like a heap of filthy snow, faint as all the chyerti in Moscow were faint. Vasya

Sometimes when I recall the abominations of that barbarous Russian life I question whether they are worth dwelling on. But on further consideration I am convinced that they demand being exposed, for they are the vicious tenacious truth, which has not been exterminated to this very day. They represent a truth which must be exposed to its roots and torn out of our grim and shameful life - torn out of the very soul and memory of man. But there is another, more positive reason impelling me to describe such horrors. In spite of their repulsiveness and they way in which they mutilated what would otherwise be fine natures, the Russian is sufficiently young and wholesome in spirit to abolish such things and he will surely do so. Our life is amazing not only for the vigorous scum of bestiality with which it is overgrown, but also for the bright and wholesome creative forces gleaming beneath. And the influence of good is growing, giving promise that our people will at last awaken to a life full of beauty and bright humanity.

The satirist's most effective weapon is irony. Its aim is to defeat the opponent on his own ground by pretending to accept his premises, his values, his methods of reasoning, in order to expose their implicit absurdity. 'All animals are equal, but some are more equal than others.' Irony purports to take seriously what it does not; it enters into the spirit of the other person's game to demonstrate that its rules are stupid or vicious. It is a subtle weapon, because the person who wields it must have the imaginative power of seeing through the eyes of his opponent, of projecting himself into the other's mental world.

Permit me. Permit me, Engineer, to say to you, and to bring it home to you, that the only sane, noble—and I will expressly add, the only religious way to think of death is as part and parcel of life; to regard it, with the understanding and with the emotions, as the inviolable condition of life. It is the very opposite of sane, noble, reasonable, or religious to divorce it in any way from life, or to play it off against it. The ancients adorned their sarcophagi with the emblems of life and procreation, and even with obscene symbols; in the religions of antiquity the sacred and the obscene often lay very close together. These men knew how to pay homage to death. For death is worthy of homage, as the cradle of life, as the womb of palingenesis. Severed from life, it becomes a spectre, a distortion, and worse. For death, as an independent power, is a lustful power, whose vicious attraction is strong indeed; to feel drawn to it, to feel sympathy with it, is without any doubt at all the most ghastly aberration to which the spirit of man is prone.

He laughed with a mix of amusement and surprised appreciation. She couldn’t win. She had to know that. Yet still she fought. He hadn’t known there was a Summerlander alive still willing to confront him with such spirited defiance. Entire armies had fallen before him, yet this slight wisp of a girl dared to grapple, barehanded and defenseless, with the Winter King, a man who could slay with a glance. He dodged a fist meant to break his nose and laughed again, enjoying himself for the first time in a very long while. How lucky for him so few of Verdan’s soldiers had possessed such raw, reckless courage! A thousand like her in their ranks, and the war might have ended quite differently. His humor apparently didn’t sit well with her. She snarled and aimed another blow at his chin, which he blocked, as well as a vicious kick to his groin. He managed to block that, too—barely—but the hard toe of her boot still came close enough, with enough force, that his balls tingled from the near miss. He quit laughing. There were some things a man just didn’t find funny.

You can spend a lifetime at sea. Your present and past surround you as sure as the salt air. One does not stare out to the horizon and eventually not see themselves staring back. The farther we go out to sea, the deeper we go inside our mind. The spirit of the ocean is a living, breathing thing, as alive as any of the creatures who inhabit her waters above and below.

It’s no one’s fault really,” he continued. “A big city cannot afford to have its attention distracted from the important job of being a big city by such a tiny, unimportant item as your happiness or mine.” This came out of him easily, assuredly, and I was suddenly interested. On closer inspection there was something aesthetic and scholarly about him, something faintly professorial. He knew I was with him, listening, and his grey eyes were kind with offered friendliness. He continued: “Those tall buildings there are more than monuments to the industry, thought and effort which have made this a great city; they also occasionally serve as springboards to eternity for misfits who cannot cope with the city and their own loneliness in it.” He paused and said something about one of the ducks which was quite unintelligible to me. “A great city is a battlefield,” he continued. “You need to be a fighter to live in it, not exist, mark you, live. Anybody can exist, dragging his soul around behind him like a worn-out coat; but living is different. It can be hard, but it can also be fun; there’s so much going on all the time that’s new and exciting.” I could not, nor wished to, ignore his pleasant voice, but I was in no mood for his philosophising. “If you were a negro you’d find that even existing would provide more excitement than you’d care for.” He looked at me and suddenly laughed; a laugh abandoned and gay, a laugh rich and young and indescribably infectious. I laughed with him, although I failed to see anything funny in my remark. “I wondered how long it would be before you broke down and talked to me,” he said, when his amusement had quietened down. “Talking helps, you know; if you can talk with someone you’re not lonely any more, don’t you think?” As simple as that. Soon we were chatting away unreservedly, like old friends, and I had told him everything. “Teaching,” he said presently. “That’s the thing. Why not get a job as a teacher?” “That’s rather unlikely,” I replied. “I have had no training as a teacher.” “Oh, that’s not absolutely necessary. Your degrees would be considered in lieu of training, and I feel sure that with your experience and obvious ability you could do well.” “Look here, Sir, if these people would not let me near ordinary inanimate equipment about which I understand quite a bit, is it reasonable to expect them to entrust the education of their children to me?” “Why not? They need teachers desperately.” “It is said that they also need technicians desperately.” “Ah, but that’s different. I don’t suppose educational authorities can be bothered about the colour of people’s skins, and I do believe that in that respect the London County Council is rather outstanding. Anyway, there would be no need to mention it; let it wait until they see you at the interview.” “I’ve tried that method before. It didn’t work.” “Try it again, you’ve nothing to lose. I know for a fact that there are many vacancies for teachers in the East End of London.” “Why especially the East End of London?” “From all accounts it is rather a tough area, and most teachers prefer to seek jobs elsewhere.” “And you think it would be just right for a negro, I suppose.” The vicious bitterness was creeping back; the suspicion was not so easily forgotten. “Now, just a moment, young man.” He was wonderfully patient with me, much more so than I deserved. “Don’t ever underrate the people of the East End; from those very slums and alleyways are emerging many of the new breed of professional and scientific men and quite a few of our politicians. Be careful lest you be a worse snob than the rest of us. Was this the kind of spirit in which you sought the other jobs?

Inside the terminal at Keahole, they sat waiting to board, watching husky Hawaiians load luggage onto baggage ramps. Arriving tourists smiled at their dark, muscled bodies, handsome full-featured faces, the ease with which they lifted things of bulk and weight. Departing tourists took snapshots of them. 'That's how they see us', Pono whispered. 'Porters, servants. Hula Dancers, clowns. They never see us as we are, complex, ambiguous, inspired humans.' 'Not all haole see us that way...'Jess argued. Vanya stared at her. 'Yes, all Haole and every foreigner who comes here puts us in one of two categories: The malignant stereotype of vicious, drunken, do-nothing kanaka and their loose-hipped, whoring wahine. Or, the benign stereotype of the childlike, tourist-loving, bare-foot, aloha-spirit natives.

When the course of civilization takes an unexpected turn—when, instead of the continuous progress which we have come to expect, we find ourselves threatened by evils associated by us with past ages of barbarism—we naturally blame anything but ourselves. Have we not all striven according to our best lights, and have not many of our finest minds incessantly worked to make this a better world? Have not all our efforts and hopes been directed toward greater freedom, justice, and prosperity? If the outcome is so different from our aims— if, instead of freedom and prosperity, bondage and misery stare us in the face—is it not clear that sinister forces must have foiled our intentions, that we are the victims of some evil power which must be conquered before we can resume the road to better things? However much we may differ when we name the culprit—whether it is the wicked capitalist or the vicious spirit of a particular nation, the stupidity of our elders, or a social system not yet, although we have struggled against it for half a century, fully overthrown—we all are, or at last were until recently, certain of one thing: that the leading ideas which during the last generation have become common to most people of good will and have determined the major changes in our social life cannot have been wrong. We are ready to accept almost any explanation of the present crisis of our civilization except one: that the present state of the world may be the result of genuine error on our own part and that the pursuit of some of our most cherished ideals has apparently produced results utterly different from those which we expected.

I remember what Sid Vicious taught me about fighting: Do the worst thing you can think of first. Except I threatened the worst thing first, 'If you want to take it outside, let's take it outside,' I said, putting the hardest, coldest look I could muster into my eyes. 'And I'll put this bottle in your face.' I picked up an empty bottle of Heineken with such fluidity of movement you'd think I did this sort of thing every day.

But it is meet I should, in the true spirit of romantic story, give some account of the looks and equipments of my hero and his steed. The animal he bestrode was a broken-down plow-horse, that had outlived almost everything but its viciousness. He was gaunt and shagged, with a ewe neck, and ahead like a hammer; his rusty mane and tail were tangled and knotted with burs; one eye had lost its pupil, and was glaring and spectral, but the other had the gleam of a genuine devil in it. Still he must have had fire and mettle in his day, if we may judge from the name he bore of Gunpowder. He had, in fact, been a favorite steed of his master's, the choleric Van Ripper, who was a furious rider, and had infused, very probably, some of his own spirit into the animal; for, old and broken-down as he looked, there was more of the lurking devil in him than in any young filly in the country.

But the greatest human problems are not social problems, but decisions that the individual has to make alone. The most important feelings of which man is capable emphasise his separateness from other people, not his kinship with them. The feelings of a mountaineer towards a mountain emphasise his kinship with the mountain rather than with the rest of mankind. The same goes for the leap of the heart experienced by a sailor when he smells the sea, or for the astronomer’s feeling about the stars, or for the archaeologist’s love of the past. My feeling of love for my fellowmen makes me aware of my humanness; but my feeling about a mountain gives me an oddly nonhuman sensation. It would be incorrect, perhaps, to call it ‘superhuman’; but it nevertheless gives me a sense of transcending my everyday humanity. Maslow’s importance is that he has placed these experiences of ‘transcendence’ at the centre of his psychology. He sees them as the compass by which man gains a sense of the magnetic north of his existence. They bring a glimpse of ‘the source of power, meaning and purpose’ inside himself. This can be seen with great clarity in the matter of the cure of alcoholics. Alcoholism arises from what I have called ‘generalised hypertension’, a feeling of strain or anxiety about practically everything. It might be described as a ‘passively negative’ attitude towards existence. The negativity prevents proper relaxation; there is a perpetual excess of adrenalin in the bloodstream. Alcohol may produce the necessary relaxation, switch off the anxiety, allow one to feel like a real human being instead of a bundle of over-tense nerves. Recurrence of the hypertension makes the alcoholic remedy a habit, but the disadvantages soon begin to outweigh the advantage: hangovers, headaches, fatigue, guilt, general inefficiency. And, above all, passivity. The alcoholics are given mescalin or LSD, and then peak experiences are induced by means of music or poetry or colours blending on a screen. They are suddenly gripped and shaken by a sense of meaning, of just how incredibly interesting life can be for the undefeated. They also become aware of the vicious circle involved in alcoholism: misery and passivity leading to a general running-down of the vital powers, and to the lower levels of perception that are the outcome of fatigue. ‘The spirit world shuts not its gates, Your heart is dead, your senses sleep,’ says the Earth Spirit to Faust. And the senses sleep when there is not enough energy to run them efficiently. On the other hand, when the level of will and determination is high, the senses wake up. (Maslow was not particularly literary, or he might have been amused to think that Faust is suffering from exactly the same problem as the girl in the chewing gum factory (described earlier), and that he had, incidentally, solved a problem that had troubled European culture for nearly two centuries). Peak experiences are a by-product of this higher energy-drive. The alcoholic drinks because he is seeking peak experiences; (the same, of course, goes for all addicts, whether of drugs or tobacco.) In fact, he is moving away from them, like a lost traveller walking away from the inn in which he hopes to spend the night. The moment he sees with clarity what he needs to do to regain the peak experience, he does an about-face and ceases to be an alcoholic.

The various tribes of Britons possessed valour without conduct, and the love of freedom without the spirit of union. They took up arms with savage fierceness, they laid them down, or turned them against each other with wild inconstancy; and while they fought singly, they were successively subdued. Neither the fortitude of Caractacus, nor the despair of Boadicea, nor the fanaticism of the Druids, could avert the slavery of their country, or resist the steady progress of the Imperial generals, who maintained the national glory, when the throne was disgraced by the weakest or the most vicious of mankind.

Whoever has endeavored with some enigmatic longing, as I have, to think pessimism through to its depths and to liberate it from the half-Christian, half-German narrowness and simplicity in which it has finally presented itself to our century, namely, in the form of Schopenhauer's philosophy; whoever has really, with an Asiatic and supra-Asiatic eye, looked into, down into the most world-denying of all possible ways of thinking — beyond good and evil and no longer, like the Buddha and Schopenhauer, under the spell and delusion of morality —, may just thereby, without really meaning to do so, have opened his eyes to the opposite ideal: the ideal of the most high-spirited, alive, and world-affirming human being who has not only come to terms and learned to get along with whatever was and is, but who wants to have just what was and is repeated into all eternity, shouting insatiably da capo [in music: 'from the beginning'], not only to himself but to the whole play and spectacle, and not only to a spectacle but at bottom to him who needs precisely this spectacle — and who makes it necessary because again and again he needs himself —and makes himself necessary — What? And this wouldn't be — circulus vitiosus deus? [A vicious circle made god? or: God as a vicious circle?]

The entire history of asceticism proves this to be only too true. The Church, as well as Puritanism, has fought the flesh as something evil; it had to be subdued and hidden at all cost. The result of this vicious attitude is only now beginning to be recognized by modern thinkers and educators. They realize that “nakedness has a hygienic value as well as a spiritual significance, far beyond its influences in allaying the natural inquisitiveness of the young or acting as a preventative of morbid emotion. It is an inspiration to adults who have long outgrown any youthful curiosities. The vision of the essential and eternal human form, the nearest thing to us in all the world, with its vigor and its beauty and its grace, is one of the prime tonics of life."[1] But the spirit of purism has so perverted the human mind that it has lost the power to appreciate the beauty of nudity, forcing us to hide the natural form under the plea of chastity. Yet chastity itself is but an artificial imposition upon nature, expressive of a false shame of the human form. The modern idea of chastity, especially in reference to woman, its greatest victim, is but the sensuous exaggeration of our natural impulses. “Chastity varies with the amount of clothing,” and hence Christians and purists forever hasten to cover the “heathen” with tatters, and thus convert him to goodness and chastity.

Crucially, some people with different, equally disquieting gifts could see these aspects of others. In the poetic fragment known as the Ljóðatal, the ‘List of Spells’, Odin boasts of his magical ability with a series of individual charms, and in one of them we see the true viciousness of his power: I know a tenth [spell]: if I see sorceresses playing up in the air, I can so contrive it that they go astray from the home of their shapes [heimhama] from the home of their minds [heimhuga]. The spell is directed against the independent spirits of witches, sent out from their bodies on their mistresses’ errands. Odin’s charm is terrible in its severance of their very souls, cut away to dissipate forever.

All souls come from God—individualized rays of pure Spirit— and evolve back to their native perfection by exercise of their God-given free will. The ignorant and the wise alike require equal opportunity from the hand of a just and loving God in order to fulfill this quest. For instance, a baby who dies prematurely cannot possibly have used its free will to be either virtuous enough to be granted salvation or vicious enough to be damned. Nature must bring that soul back to earth to give it a chance to use its free will to work out the past actions (karma) that were the lawful cause of its untimely death, and to perform sufficient good actions to attain liberation. Ordinary souls are compelled to reincarnate by their earthbound desires and effects of past actions.

I didn't quite know it at the time, but I sensed it in my fear--these animals were the creations of debased imaginations, of perverted spirits no amount of social theory could account for. The evil I'm talking about lives in us all. It takes hold in an individual, in private lives, within a family, and then it's children who suffer most. And then, when the conditions are right, in different countries, at different times, a terrible cruelty, a viciousness against life erupts, and everyone is surprised by the depth of hatred within himself. Then it sinks backs and waits, It's something in our hearts . . . This is what I know. Human nature, the human heart, the spirit, the soul, consciousness itself--call it what you like--in the end, it's all we've got to work with. It has to develop and expand, or the sum of our misery will never diminish.

Our safety lies in repentance. Our strength comes of obedience to the commandments of God. My beloved brethren and sisters, I accept this opportunity in humility. I pray that I may be guided by the Spirit of the Lord in that which I say. I have just been handed a note that says that a U.S. missile attack is under way. I need not remind you that we live in perilous times. I desire to speak concerning these times and our circumstances as members of this Church. You are acutely aware of the events of September 11, less than a month ago. Out of that vicious and ugly attack we are plunged into a state of war. It is the first war of the 21st century. The last century has been described as the most war-torn in human history. Now we are off on another dangerous undertaking, the unfolding of which and the end thereof we do not know. For the first time since we became a nation, the United States has been seriously attacked on its mainland soil. But this was not an attack on the United States alone. It was an attack on men and nations of goodwill everywhere. It was well planned, boldly executed, and the results were disastrous. It is estimated that more than 5,000 innocent people died. Among these were many from other nations. It was cruel and cunning, an act of consummate evil. Recently, in company with a few national religious leaders, I was invited to the White House to meet with the president. In talking to us he was frank and straightforward. That same evening he spoke to the Congress and the nation in unmistakable language concerning the resolve of America and its friends to hunt down the terrorists who were responsible for the planning of this terrible thing and any who harbored such. Now we are at war. Great forces have been mobilized and will continue to be. Political alliances are being forged. We do not know how long this conflict will last. We do not know what it will cost in lives and treasure. We do not know the manner in which it will be carried out. It could impact the work of the Church in various ways. Our national economy has been made to suffer. It was already in trouble, and this has compounded the problem. Many are losing their employment. Among our own people, this could affect welfare needs and also the tithing of the Church. It could affect our missionary program. We are now a global organization. We have members in more than 150 nations. Administering this vast worldwide program could conceivably become more difficult. Those of us who are American citizens stand solidly with the president of our nation. The terrible forces of evil must be confronted and held accountable for their actions. This is not a matter of Christian against Muslim. I am pleased that food is being dropped to the hungry people of a targeted nation. We value our Muslim neighbors across the world and hope that those who live by the tenets of their faith will not suffer. I ask particularly that our own people do not become a party in any way to the persecution of the innocent. Rather, let us be friendly and helpful, protective and supportive. It is the terrorist organizations that must be ferreted out and brought down. We of this Church know something of such groups. The Book of Mormon speaks of the Gadianton robbers, a vicious, oath-bound, and secret organization bent on evil and destruction. In their day they did all in their power, by whatever means available, to bring down the Church, to woo the people with sophistry, and to take control of the society. We see the same thing in the present situation.

healthy eating go-to scripts God has given me power over my food choices. I’m supposed to consume food. Food isn’t supposed to consume me. He said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” . . . For when I am weak, then I am strong. (2 Corinthians 12:9–10) I was made for more than to be stuck in a vicious cycle of defeat. You have circled this mountain long enough. Now turn north. (Deuteronomy 2:3 NASB) When I’m considering a compromise, I will think past this moment and ask myself, How will I feel about this choice tomorrow morning? Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies. (1 Corinthians 6:19–20) When tempted, I either remove the temptation or remove myself from the situation. If you think you are standing firm, be careful that you don’t fall! No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it. Therefore, my dear friends, flee. (1 Corinthians 10:12–14) When there’s a special event, I can find other ways to celebrate rather than blowing my healthy eating plan. See, I have placed before you an open door that no one can shut. (Revelation 3:8) Struggling with my weight isn’t God’s mean curse on me, but an outside indication that internal changes are needed for me to function and feel well. “Forget the former things; do not dwell on the past. See, I am doing a new thing! . . . I am making a way in the desert and streams in the wasteland.” (Isaiah 43:18–19) I have these boundaries in place not for restriction but to define the parameters of my freedom. I am using an example from everyday life because of your human limitations. Just as you used to offer yourselves as slaves to impurity and to ever-increasing wickedness, so now offer yourselves as slaves to righteousness leading to holiness. (Romans 6:19)

Whoever has endeavored with some enigmatic longing, as I have, to think pessimism through to its depths and to liberate it from the half-Christian, half-German narrowness and simplicity in which it has finally presented itself to our century, namely, in the form of Schopenhauer's philosophy; whoever has really, with an Asiatic and supra-Asiatic eye, looked into, down into the most world-denying of all possible ways of thinking — beyond good and evil and no longer, like the Buddha and Schopenhauer, under the spell and delusion of morality —, may just thereby, without really meaning to do so, have opened his eyes to the opposite ideal: the ideal of the most high-spirited, alive, and world-affirming human being who has not only come to terms and learned to get along with whatever was and is, but who wants to have just what was and is repeated into all eternity, shouting insatiably da capo [in music: "from the beginning"], not only to himself but to the whole play and spectacle, and not only to a spectacle but at bottom to him who needs precisely this spectacle — and who makes it necessary because again and again he needs himself—and makes himself necessary — What? And this wouldn't be — circulus vitiosus deus? [A vicious circle made god? or: God as a vicious circle?]

[14] It is in accordance with this plan of action above all that one should train oneself. As soon as you leave the house at break of day, examine everyone whom you see, everyone whom you hear, and answer as if under questioning. What did you see? A handsome man or beautiful woman? Apply the rule. Does this lie within the sphere of choice, or outside it? Outside. Throw it away. [15] What did you see? Someone grieving over the death of his child? Apply the rule. Death is something that lies outside the sphere of choice. Away with it. You met a consul? Apply the rule. What kind of thing is a consulship? One that lies outside the sphere of choice, or inside? Outside. Throw that away too, it doesn’t stand the test. Away with it; it is nothing to you. [16] If we acted in such a way and practised this exercise from morning until night, we would then have achieved something, by the gods. [17] But as things are, we’re caught gazing open-mouthed at every impression that comes along, and it is only in the schoolroom that we wake up a little, if indeed we ever do. Afterwards, when we go outside, if we see someone in distress, we say, ‘He’s done for,’ or if we see a consul, exclaim, ‘A most fortunate man’; if an exile, ‘Poor wretch!’; if someone in poverty, ‘How terrible for him; he hasn’t money enough to buy a meal.’ [18] These vicious judgements must be rooted out, then; that is what we should concentrate our efforts on. For what is weeping and groaning? A judgement. What is misfortune? A judgement. What is civil strife, dissension, fault-finding, accusation, impiety, foolishness? [19] All of these are judgements and nothing more, and judgements that are passed, moreover, about things that lie outside the sphere of choice, under the supposition that such things are good or bad. Let someone transfer these judgements to things that lie within the sphere of choice, and I guarantee that he’ll preserve his peace of mind, regardless of what his circumstances may be. [20] The mind is rather like a bowl filled with water, and impressions are like a ray of light that falls on that water. [21] When the water is disturbed, the ray of light gives the appearance of being disturbed, but that isn’t really the case. [22] So accordingly, whenever someone suffers an attack of vertigo, it isn’t the arts and virtues that are thrown into confusion, but the spirit in which they’re contained; and when the spirit comes to rest again, so will they too.

When the center of gravity of life is placed, not in life itself, but in "the beyond" in nothingness then one has taken away its center of gravity altogether. The vast lie of personal immortality destroys all reason, all natural instinct henceforth, everything in the instincts that is beneficial, that fosters life and that safeguards the future is a cause of suspicion. So to live that life no longer has any meaning: this is now the "meaning" of life. Why be public spirited? Why take any pride in descent and forefathers? Why labor together, trust one another, or concern one's self about the common welfare, and try to serve it? Merely so many "temptations," so many strayings from the "straight path." " One thing only is necessary". That every man, because he has an "immortal soul," is as good as every other man; that in an infinite universe of things the "salvation" of every individual may lay claim to eternal importance; that insignificant bigots and the three fourths insane may assume that the laws of nature are constantly suspended in their behalf it is impossible to lavish too much contempt upon such a magnification of every sort of selfishness to infinity, to insolence. And yet Christianity has to thank precisely this miserable flattery of personal vanity for its triumph it was thus that it lured all the botched, the dissatisfied, the fallen upon evil days, the whole refuse and off scouring of humanity to its side. The "salvation of the soul" in plain English: "the world revolves around me." The poisonous doctrine, " equal rights for all," has been propagated as a Christian principle: out of the secret nooks and crannies of bad instinct Christianity has waged a deadly war upon all feelings of reverence and distance between man and man, which is to say, upon the first prerequisite to every step upward, to every development of civilization out of the ressentiment of the masses it has forged its chief weapons against us , against everything noble, joyous and high spirited on earth, against our happiness on earth. To allow "immortality" to every Peter and Paul was the greatest, the most vicious outrage upon noble humanity ever perpetrated. And let us not underestimate the fatal influence that Christianity has had, even upon politics! Nowadays no one has courage any more for special rights, for the right of dominion, for feelings of honorable pride in himself and his equals for the pathos of distance. Our politics is sick with this lack of courage! The aristocratic attitude of mind has been undermined by the lie of the equality of souls; and if belief in the "privileges of the majority" makes and will continue to make revolutions it is Christianity, let us not doubt, and Christian valuations, which convert every revolution into a carnival of blood and crime! Christianity is a revolt of all creatures that creep on the ground against everything that is lofty: the gospel of the "lowly" lowers.

Thus, we need the Bible as the guide to enable us to transform and purify our hermeneutical principles. The circle from the Bible to systematic theology to hermeneutics to the Bible is not a vicious circle, but a spiral of growth and progress, guided by the work of the Holy Spirit in illumination.

There is something elevated in the female spirit that will always hold a woman back from the coldest and most vicious forms of villainy.’ ‘No, there isn’t,’ Miss Kitely said kindly but firmly, as she set a dish in his hand.

But now, midway through Friday, look. The One whom Jesus calls "Father" is not in heaven, sitting on a throne, preparing to swoop down sometime and fix everything. The Father is there with the Son, hanging on a cross, now in intimate conversation with the Son, therefore not as the Son. We don't want to overhear such terrible, terrifying words, "My God, why have you abandoned me," because we don't want to know that that's the kind of God we've got, the kind of God who does not always work the world to our benefit, the kind of God who, when it gets dark, doesn't immediately switch on the lights but rather comes and hangs out with us, on the cross, in the dark, and lets us in on the most intimate of conversations within the very heart of the Trinity. The Father is one with the Son, in the power of the Holy Spirit. Yet the Father, in infinite love, has sent the Son out to the far country to us sinners. Away from the Father in order to be close to those who have abandoned the Father, the Son risks separation from the Father, risks not only abandonment but also dismemberment from his true identity. The Son comes very close to us, so close that he bears our sinfulness, bears the brunt of our viciousness. And the Father, who is complete righteousness and holiness, cannot embrace the sin that the Son so recklessly, lovingly bears, so the Father must abandon the Son on the cross because the Father is both love and righteousness. Here, in this word from the cross, is the unthinkable: a separation, because of love, in the heart of the fully loving, inseparable Trinity. In this world, love is the cause of some of life's greatest tragedies, and we know that there is no way completely to love anyone without the risk of pain because of that love. Sure, it's an inadequate human analogy, but we grope in our talk of such a mystery. What a sacrifice the Father is making in the Son's sacrifice, in the sacrificial power of the Spirit. There is a real division in the heart of the Trinity at this moment on the cross, and because the Trinity is inherently indivisible, the magnitude of the sacrifice is massive. The division that is part of the pain that must be borne by a God who would come out, in both righteousness and love, to save us.

Hindus often say the GOD is Generator, Organizer, and Destroyer. Inhalation is the generating power, retention is the organizing power, and exhalation, if the energy is vicious, is the destroyer. This is prana at work. Vigor, power, vitality, life, and spirit are all forms of prana.

For about a decade now I have witnessed a woeful decline not only in the business of our country but also in the spirit of its people. Where perseverance and ingenuity once dwelled, apathy and despair now loiter. Where self-reliance reigned, beggarly submission now squats. The working man is reduced to a panhandler. A vicious circle has taken hold of our able-bodied men: they increasingly rely on the government to alleviate the misery created by that same government, not realizing that this dependency only perpetuates their sorry state of affairs.

All that time I spent down there with the spirits of the lagoon, you hear many curious things about myths and men, and men who think they are myths.

Grown men send children into battle throughout the world, all the time. Old men create conditions for conflicts, fuel hostilities, and pretend to defend core values—good against evil—whereas all they are doing is ferociously protecting their privileges while coveting the riches of others. They hatch toxic strategies, then send their children charging at the enemy. To hide their deadly avarice, they speak with conviction about courage and patriotism while bunkered in their headquarters, in offices or on television sets while the blood of youths is spilled in combat, their spirits mangled by the ferocity of battles that will pollute their souls forever. This vicious cycle starts all over again with every generation, because no war is ever won for good. Hatred feeds the desire for vengeance, which is transmitted alongside genes. The first drop of blood spilled at the dawn of the world triggered the bloodshed that we stubbornly perpetuate all over the earth.

Master your vicious ego and judgmental mind then with clear purpose, silent and alone you can start on your journey toward Spirit. The

During our ecstasies in the Himalayan caves, tigers will be spellbound and sit around us like tame pussies," my spirits froze; beads of perspiration formed on my brow. "What then?" I thought. "If the vicious nature of the tigers be not changed through the power of our spiritual trance, shall they treat us with the kindness of house cats?" In my mind's eye, I already saw myself the compulsory inmate of some tiger's stomach-entering there not at once with the whole body, but by installments of its several parts!

Seeing red is more than an expression people say when they’re angry. It’s a feeling—an overwhelming sensation that consumes the mind, body, spirit, and most importantly, the senses, until there’s nothing remaining but pure, blinding, red fury.

I have traveled around the world. I’ve walked the Great Wall of China, eaten dinner at the top of the Eiffel Tower, and ridden the bullet train from Tokyo to Osaka. That’s not all. I’ve led an army into battle on dragonback, seduced a vicious mafia boss, and journeyed back in time to fall in love with everyone from Vikings to the Knights of the Round Table. I’ve lived a thousand lives. Too bad the only real one fucking sucks. I sigh and close the book I’ve been reading. It’s a good one, about a ghost hunter who accidentally falls in love with the spirit she’s supposed to track down. Some people call these guilty pleasure reads, but why should I feel guilt for wanting to escape to somewhere else, even for a little while?

Gratitude is one of the greatest Christian graces; ingratitude, one of the most vicious sins. Ask God to open your eyes to all the blessings He has bestowed on you, and to give you a fresh spirit of gratitude - not just at this season of the year, but always.

When the course of civilization takes an unexpected turn- when, instead of the continuous progress which we have come to expect, we find ourselves threatened by evils associated by us with past ages of barbarism--we naturally blame anything but ourselves. Have we not all striven according to our best lights, and have not many of our finest minds incessantly worked to make this a better world? Have not all our efforts and hopes been directed toward greater freedom, justice, and prosperity? If the outcome is so different from our aims- if, instead of freedom and prosperity, bondage and misery stare us in the face--is it not clear that sinister forces must have foiled our intentions, that we are the victims of some evil power which must be conquered before we can resume the road to better things? However much we may differ when we name the culprit--whether it is the wicked capitalist or the vicious spirit of a particular nation, the stupidity of our elders, or a social system not yet, although we have struggled against it for half a century, fully overthrown-- we all are, or at least were until recently certain of one thing: that the leading ideas which during the last generation have become major changes in our social life cannot have been wrong. We are ready to accept almost any explanation of the present crisis of our civilization except one: that the present state of the world may be the result of genuine error on our own part and that the pursuit of some of our most cherished ideals has apparently produced results utterly different from those which we expected.

Balder’s memories are still vivid in my head. The memories of two gods on the lagoon’s beach, watching the spirits of the water carry me under.

The playwright Carl Zuckmayer wrote that ‘The netherworld had opened its portals and spewed out its basest, most horrid, and filthiest spirits … What was being unleashed here was the revolt of envy; malevolence; bitterness; blind, vicious vengefulness.’15 A British journalist who witnessed it called the procession ‘an indescribable witches’ sabbath’.16

I’d once seen in The Wall Street Journal where a school guidance counselor says to two parents, “Your son is vicious, mean-spirited, dishonest, and likes to spread rumors. I suggest a career in journalism.

Chicago—this vicious, stinking zoo, this mean-grinning, Mace-smelling boneyard of a city; an elegant rockpile monument to everything cruel and stupid and corrupt in the human spirit.

Indeed, fair and transparent trade is the essence and spirit of a welfare state. However, when it crosses its limits, to surpass global justice and peace; it becomes the vicious intent and policy that carries inevitable heinous consequences.

The two halves of the Church had been in formal schism since 1054, torn over fundamental theological arguments about the nature of the Holy Spirit, a vicious disagreement about whether leavened or unleavened bread was appropriate for the Eucharist and, especially, an inability to come to terms over the order of precedence of the pope in Rome and the patriarch of Constantinople.

The sound of a feeding was impossible to ignore.  Cross heard the smack of teeth, and sucking sounds so loud he swore they came from there in the room.  He heard pained moans and animal barks.  It amused him to think that once, so very long ago, these creatures had been painted as romantics by fiction writers.  They were animals, pure and simple, vicious of heart, evil of spirit, malign in their sole drive to wipe humanity out. 

I do not believe that one should control either a boy or a horse with a whip, Miss Wingfield.” Jared was mildly surprised to realize he was repeating something he had overheard his father say years ago. “Such methods serve only to break the spirit or create a vicious streak in the victim.

An estimate of up to 40 percent of the general population has experienced sleep paralysis at least once in their lifetime... In the Abruzzo region of Italy, east of Rome, an evil witch called a pandafeche was thought to be responsible. In Egypt, it was a vicious spirit creature called a jinn. In China, a visitation by a ghost. Among the Inuit, a shamanistic attack on the dreamer’s vulnerable soul. The eighteenth- century Swiss- born artist Johann Heinrich Füssli depicted sleep paralysis as a goblin-like demon perched on the chest of a sleeping woman. More recently, space aliens bent on abduction have been blamed... The most common element of sleep paralysis, reported across peoples and cultures, is the sensation of a lurking intruder... It seems likely that the shadow figure that is a central aspect of sleep paralysis is the result of some sort of electrical disturbance in this part of the brain, creating a creepy or malevolent “other” at the blurry edge of our imagined body.

All African Traditional Religions were grasped under the category of ‘Satanism’, and the discovery of their practice anywhere in the white settler states of the Americas was viciously punished. As a result, many of the African Diaspora traditions developed within a syncretic sleeve, so to speak, of outwardly Christian practice, which in some cases grew into a genuine fusion. In the Catholic settler states, this involved the identification of African Gods with Catholic saints; in some cases, a creator God from the pantheon would be identified with the Christian God. In Protestant settler states, the form of fusion was more likely to involve the pragmatic use of Christian scripture in magical workings, not unlike the practices of the British ‘cunning folk’ or traditional witches, and indeed there was some contact between these traditions especially in Appalachia. In many cases, a deep fusion also developed between African Diaspora communities and the Indigenous peoples and traditions of the Americas, as Indigenous people welcomed fugitive Africans into their communities. In addition, as these new traditions grew and changed, elements of the modern European occult tradition, as well as 19th century Spiritism, were adopted by many of them and in turn transformed by the African Diaspora traditions in profound ways. It would be no exaggeration to say that no other living traditions have influenced the contemporary Western pagan or polytheist revival more than the African Diaspora traditions, though this is often scarcely acknowledged. Many African Diaspora traditions have also successfully renewed their ties with the continental African traditions from which they originated, spiritually enriching both and helping to incentivize the preservation of both.

The traders fought forever, clawing and stabbing and chewing through intangible concepts with enemies who fought with the same skills and the same mindset, fever against furious fever, their words and plans more vicious than any blade, cutting with a terrible precision and purpose as their cunning spirits warred.

Thus the “brainy” economy designed to produce this happiness is a fantastic vicious circle which must either manufacture more and more pleasures or collapse—providing a constant titillation of the ears, eyes, and nerve ends with incessant streams of almost inescapable noise and visual distractions. The perfect “subject” for the aims of this economy is the person who continuously itches his ears with the radio, preferably using the portable kind which can go with him at all hours and in all places. His eyes flit without rest from television screen, to newspaper, to magazine, keeping him in a sort of orgasm-with-out-release through a series of teasing glimpses of shiny automobiles, shiny female bodies, and other sensuous surfaces, interspersed with such restorers of sensitivity—shock treatments—as “human interest” shots of criminals, mangled bodies, wrecked airplanes, prize fights, and burning buildings. The literature or discourse that goes along with this is similarly manufactured to tease without satisfaction, to replace every partial gratification with a new desire. For this stream of stimulants is designed to produce cravings for more and more of the same, though louder and faster, and these cravings drive us to do work which is of no interest save for the money it pays—to buy more lavish radios, sleeker automobiles, glossier magazines, and better television sets, all of which will somehow conspire to persuade us that happiness lies just around the corner if we will buy one more. Despite the immense hubbub and nervous strain, we are convinced that sleep is a waste of valuable time and continue to chase these fantasies far into the night. Animals spend much of their time dozing and idling pleasantly, but, because life is short, human beings must cram into the years the highest possible amount of consciousness, alertness, and chronic insomnia so as to be sure not to miss the last fragment of startling pleasure. It isn’t that the people who submit to this kind of thing are immoral. It isn’t that the people who provide it are wicked exploiters; most of them are of the same mind as the exploited, if only on a more expensive horse in this sorry-go-round. The real trouble is that they are all totally frustrated, for trying to please the brain is like trying to drink through your ears. Thus they are increasingly incapable of real pleasure, insensitive to the most acute and subtle joys of life which are in fact extremely common and simple. The vague, nebulous, and insatiable character of brainy desire makes it particularly hard to come down to earth—to be material and real. Generally speaking, the civilized man does not know what he wants. He works for success, fame, a happy marriage, fun, to help other people, or to be a “real person.” But these are not real wants because they are not actual things. They are the by-products, the flavors and atmospheres of real things—shadows which have no existence apart from some substance. Money is the perfect symbol of all such desires, being a mere symbol of real wealth, and to make it one’s goal is the most blatant example of confusing measurements with reality. It is therefore far from correct to say that modern civilization is materialistic, that is, if a materialist is a person who loves matter. The brainy modern loves not matter but measures, no solids but surfaces. He drinks for the percentage of alcohol (“spirit”) and not for the “body” and taste of the liquid. He builds to put up an impressive “front” rather than to provide a space for living.