I know there’s evil in the world, and there always has been. But you don’t need to believe in Satan or demons to explain it. Human beings are perfectly capable of evil all by themselves.
the obstacles are enough to change a person’s attitude and have them become depressed, overwhelmed, unhappy or sad. The positive ends, the negative begins and the demons win.
You believe in a book that has talking animals, wizards, witches, demons, sticks turning into snakes, burning bushes, food falling from the sky, people walking on water, and all sorts of magical, absurd and primitive stories, and you say that we are the ones that need help?
We may give our human loves the unconditional allegiance which we owe only to God. Then they become gods: then they become demons. Then they will destroy us, and also destroy themselves. For natural loves that are allowed to become gods do not remain loves. They are still called so, but can become in fact complicated forms of hatred.
It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell.
It is better the truth should come little by little. I have learned that, being a priest. Perhaps, in the old days, they ate knowledge too fast. Nevertheless, we make a beginning. It is not for the metal alone we go to the Dead Places now — there are the books and the writings. They are hard to learn. And the magic tools are broken — but we can look at them and wonder. At least, we make a beginning. And, when I am chief priest we shall go beyond the great river. We shall go to the Place of the Gods — the place newyork — not one man but a company. We shall look for the images of the gods and find the god ASHING and the others — the gods Lincoln and Biltmore and Moses. But they were men who built the city, not gods or demons. They were men. I remember the dead man's face. They were men who were here before us. We must build again.
Oh, but to get through this night. Why won’t sleep come? What’s bothering me here in the dark? It’s not the badgers, it’s not the snakes. What’s bothering me? Something darker is worrying a hole inside me—look how my legs are trembling. Stop moving, Tatiana. That’s how the carnivores find you, by the flash of life on your body, they find you and eat you while you sleep. Like venomous spiders, they’ll bite you first to lull you into sleep—you won’t even feel it—and then they will gnaw your flesh until nothing remains. But even the animals eating her alive was not the thing that worried the sick hole in Tatiana’s stomach as she lay in the leaves with her face hidden from the forest, with her arms over her head, in case anything decided to fall on her. She should’ve made herself a shelter but it got dark so fast, and she was so sure she would find the lake, she hadn’t been thinking of making herself more comfortable in the woods. She kept walking and walking, and then was downed and breathless and unprepared for pitch black night. To quell the terror inside her, to not hear her own voices, Tatiana whimpered. Lay and cried, low and afraid. What was tormenting her from the inside out? Was it worry over Marina? No... not quite. But close. Something about Marina. Something about Saika... Saika. The girl who caused trouble between Dasha and her dentist boyfriend, the girl who pushed her bike into Tatiana’s bike to make her fall under the tires of a downward truck rushing headlong... the girl who saw Tatiana’s grandmother carrying a sack of sugar and told her mother who told her father who told the Luga Soviet that Vasily Metanov harbored sugar he had no intention of giving up? The girl who did something so unspeakable with her own brother she was nearly killed by her own father’s hand—and she herself had said the boy got worse—and this previously unmentioned brother was, after all, dead. The girl who stood unafraid under rowan trees and sat under a gaggle of crows and did not feel black omens, the girl who told Tatiana her wicked stories, tempted Tatiana with her body, turned away from Marina as Marina was drowning...who turned Marina against Tatiana, the girl who didn’t believe in demons, who thought everything was all good in the universe, could she . . . What if...? What if this was not an accident? Moaning loudly, Tatiana turned away to the other side as if she’d just had a nightmare. But she hadn’t been dreaming. Saika took her compass and her knife. But Marina took her watch. And there it was. That was the thing eating up Tatiana from the inside out. Could Marina have been in on something like this? Twisting from side to side did not assuage her torn stomach, did not mollify her sunken heart. Making anguished noises, her eyes closed, she couldn’t think of fields, or Luga, or swimming, or clover or warm milk, anything. All good thoughts were drowned in the impossible sorrow. Could Marina have betrayed her?
Confront the dark parts of yourself, and work to banish them with illumination and forgiveness. Your willingness to wrestle with your demons will cause your angels to sing.
While it cannot be proved retrospectively that any experience of possession, conversion, revelation, or divine ecstasy was merely an epileptic discharge, we must ask how one differentiates "real transcendence" from neuropathies that produce the same extreme realness, profundity, ineffability, and sense of cosmic unity. When accounts of sudden religious conversions in TLEs [temporal-lobe epileptics] are laid alongside the epiphanous revelations of the religious tradition, the parallels are striking. The same is true of the recent spate of alleged UFO abductees. Parsimony alone argues against invoking spirits, demons, or extraterrestrials when natural causes will suffice. -- Barry L. Beyerstein, "Neuropathology and the Legacy of Spiritual Possession", The Skeptical Inquirer, Vol. XII, No. 3, pg. 255
Inglish Spocken Hier: some mangled translations Various signs in Poland: Right turn toward immediate outside. Go soothingly in the snow, as there lurk the ski demons. Five o'clock tea at all hours. In a men's washroom in Sidney: Shake excess water from hands, push button to start, rub hands rapidly under air outlet and wipe hands on front of shirt. -- Colin Bowles, San Francisco Chronicle
progress, n.: Medieval man thought disease was caused by invisible demons</p> invading the body and taking possession of it. Modern man knows disease is caused by microscopic bacteria and viruses invading the body and causing it to malfunction.
They are fools that think that wealth or women or strong drink or even drugs can buy the most in effort out of the soul of a man. These things offer pale pleasures compared to that which is greatest of them all, that task which demands from him more than his utmost strength, that absorbs him, bone and sinew and brain and hope and fear and dreams -- and still calls for more. They are fools that think otherwise. No great effort was ever bought. No painting, no music, no poem, no cathedral in stone, no church, no state was ever raised into being for payment of any kind. No parthenon, no Thermopylae was ever built or fought for pay or glory; no Bukhara sacked, or China ground beneath Mongol heel, for loot or power alone. The payment for doing these things was itself the doing of them. To wield oneself -- to use oneself as a tool in one's own hand -- and so to make or break that which no one else can build or ruin -- THAT is the greatest pleasure known to man! To one who has felt the chisel in his hand and set free the angel prisoned in the marble block, or to one who has felt sword in hand and set homeless the soul that a moment before lived in the body of his mortal enemy -- to those both come alike the taste of that rare food spread only for demons or for gods." -- Gordon R. Dickson, "Soldier Ask Not"
pixel, n.: A mischievous, magical spirit associated with screen displays. The computer industry has frequently borrowed from mythology: Witness the sprites in computer graphics, the demons in artificial intelligence, and the trolls in the marketing department.
The public highways ought not to be occupied by people demonstrating that motion is impossible.
The work of science is to substitute facts for appearances, and demonstrations for impressions.
(on Paradigm shifts): 1. It’s crazy! 2. It may be possible — so what? 3. I said it was a good idea all along. 4. I thought of it first. The Aharonov-Bohm effect, predicted in 1959, required nearly 30 years after its 1960 demonstration by Chambers until it was begrudgingly accepted. Mayer, who discovered the modern thermodynamic notion of conservation of energy related to work, was hounded and chastised so severely that he suffered a breakdown. Years later, he was lionized for the same effort Wegener, a German meteorologist, was made a laughing stock and his name became a pseudonym for “utter fool,” because he advanced the concept of continental drift in 1912. In the 1960s the evidence for continental drift became overwhelming, and today it is widely taught and part of the standard science curriculum. Gauss, the great mathematician, worked out nonlinear geometry but kept it firmly hidden for 30 years, because he knew that if he published it, his peers would destroy him. In the 1930s Goddard was ridiculed and called “moon-mad Goddard” because he predicted his rocketry would carry men to the moon. Years later when the Nazi fired V-1 and V-2 rockets against London, those rockets used the gyroscopic stabilization and many other features discovered and pioneered by Goddard. And as everyone knows, rocketry did indeed carry men to the moon. Science has a long and unsavory history of severely punishing innovation and new thinking. In the modern world such scientific suppression of innovation is uncalled-for, but it is still very much the rule rather than the exception. [In “Space Drive: A Fantasy That Could Become Reality,” Nov./Dec. 1994, p. 38.]
To the labor of man alone he (Smith) ascribes the power of producing values. This is an error. A more exact analysis demonstrates…that all the values are derived from the operation of labor, or rather from the industry of man, combined with the operation of those agents which nature and capital furnish him. Dr. Smith did not, therefore, obtain a thorough knowledge of the most important phenomenon in production; this has led him into erroneous conclusions, such, for instance, as attributing a gigantic influence to the division of labor, or rather to the separation of employments. This influence, however, is by no means inappreciable or even inconsiderable; but the greatest wonders of this description are not so much owing to any peculiar property in human labor, as to the use we make of the powers of nature. His ignorance of this principle precluded him from establishing the true theory of machinery in relation to the production of wealth (italics supplied). [Say’s critique of Smith and labor theory of value in J.B. Say, A Treatise on Political Economy (1830) 6 th American edition, pp. xl-xli. Cited in Robert Ashford and Rodney Shakespeare, Binary Economics: The New Paradigm (University Press of America, 1999), pp.100-101.]
It wouldn't be my move," Jace agreed. "First the candy and flowers, then the apology letters, then the ravenous demon hordes. In that order.
Vicious habits are so odious and degrading that they transform the individual who practices them into an incarnate demon.--_Cicero._
This man was composed of two very simple and two very good sentiments, comparatively; but he rendered them almost bad, by dint of exaggerating them,--respect for authority, hatred of rebellion; and in his eyes, murder, robbery, all crimes, are only forms of rebellion. He enveloped in a blind and profound faith every one who had a function in the state, from the prime minister to the rural policeman. He covered with scorn, aversion, and disgust every one who had once crossed the legal threshold of evil. He was absolute, and admitted no exceptions. On the one hand, he said, "The functionary can make no mistake; the magistrate is never the wrong." On the other hand, he said, "These men are irremediably lost. Nothing good can come from them." He fully shared the opinion of those extreme minds which attribute to human law I know not what power of making, or, if the reader will have it so, of authenticating, demons, and who place a Styx at the base of society. He was stoical, serious, austere; a melancholy dreamer, humble and haughty, like fanatics. His glance was like a gimlet, cold and piercing. His whole life hung on these two words: watchfulness and supervision. He had introduced a straight line into what is the most crooked thing in the world; he possessed the conscience of his usefulness, the religion of his functions, and he was a spy as other men are priests. Woe to the man who fell into his hands! He would have arrested his own father, if the latter had escaped from the galleys, and would have denounced his mother, if she had broken her ban. And he would have done it with that sort of inward satisfaction which is conferred by virtue. And, withal, a life of privation, isolation, abnegation, chastity, with never a diversion. It was implacable duty; the police understood, as the Spartans understood Sparta, a pitiless lying in wait, a ferocious honesty, a marble informer, Brutus in Vidocq.
There are some types clear and demonstrative, but others which seem far-fetched, and which bring proof only to those already persuaded. These may seem like the sayings of the Apocalyptics. But the difference is that these have none which are not doubtful, so that nothing is so unjust as to pretend that theirs are as well founded as some of ours, for they have none so demonstrative as some of ours. There is no comparison possible. We have no right to compare and confound things because they agree in one point, while they are so different in another. What is clear in things divine forces us to revere what is obscure.
Nulli jactantius m?rent, quam qui maxime l?tantur=--None mourn so demonstratively as those who are in reality rejoicing most.
The principal arguments of the sceptics--to omit those of less importance--are that we have no certainty of the truth of these principles apart from faith and revelation, save so far as we naturally perceive them in ourselves. Now this natural perception is no convincing evidence of their truth, since, having no certainty apart from faith, whether man was created by a good God, by an evil demon, or by chance, it may be doubted whether these principles within us are true or false or uncertain according to our origin.
"It was about seven in the morning, and I longed to obtain food and shelter; at length I perceived a small hut, on a rising ground, which had doubtless been built for the convenience of some shepherd. This was a new sight to me, and I examined the structure with great curiosity. Finding the door open, I entered. An old man sat in it, near a fire, over which he was preparing his breakfast. He turned on hearing a noise, and perceiving me, shrieked loudly, and quitting the hut, ran across the fields with a speed of which his debilitated form hardly appeared capable. His appearance, different from any I had ever before seen, and his flight somewhat surprised me. But I was enchanted by the appearance of the hut; here the snow and rain could not penetrate; the ground was dry; and it presented to me then as exquisite and divine a retreat as Pandemonium appeared to the demons of hell after their sufferings in the lake of fire. I greedily devoured the remnants of the shepherd's breakfast, which consisted of bread, cheese, milk, and wine; the latter, however, I did not like. Then, overcome by fatigue, I lay down among some straw and fell asleep.
Loving almost takes the place of thinking. Love is an ardent forgetfulness of all the rest. Then ask logic of passion if you will. There is no more absolute logical sequence in the human heart than there is a perfect geometrical figure in the celestial mechanism. For Cosette and Marius nothing existed except Marius and Cosette. The universe around them had fallen into a hole. They lived in a golden minute. There was nothing before them, nothing behind. It hardly occurred to Marius that Cosette had a father. His brain was dazzled and obliterated. Of what did these lovers talk then? We have seen, of the flowers, and the swallows, the setting sun and the rising moon, and all sorts of important things. They had told each other everything except everything. The everything of lovers is nothing. But the father, the realities, that lair, the ruffians, that adventure, to what purpose? And was he very sure that this nightmare had actually existed? They were two, and they adored each other, and beyond that there was nothing. Nothing else existed. It is probable that this vanishing of hell in our rear is inherent to the arrival of paradise. Have we beheld demons? Are there any? Have we trembled? Have we suffered? We no longer know. A rosy cloud hangs over it.
I shall detain you no longer in the demonstration of what we should not do, but straight conduct ye to a hillside, where I will point ye out the right path of a virtuous and noble education; laborious indeed at the first ascent, but else so smooth, so green, so full of goodly prospect and melodious sounds on every side that the harp of Orpheus was not more charming.
All at once, in the midst of this profound calm, a fresh sound arose; a sound as celestial, divine, ineffable, ravishing, as the other had been horrible. It was a hymn which issued from the gloom, a dazzling burst of prayer and harmony in the obscure and alarming silence of the night; women's voices, but voices composed at one and the same time of the pure accents of virgins and the innocent accents of children,--voices which are not of the earth, and which resemble those that the newborn infant still hears, and which the dying man hears already. This song proceeded from the gloomy edifice which towered above the garden. At the moment when the hubbub of demons retreated, one would have said that a choir of angels was approaching through the gloom.
Uncertainty! fell demon of our fears! The human soul, that can support despair, supports not thee.
H?res legitimus est quem nupti? demonstrant=--He is the lawful heir whom marriage points out as such.
Homo solus aut deus aut demon=--Man alone is either a god or a devil.
Vital papers will demonstrate their vitality by spontaneously moving
In truth, it is the glory of Religion to have for enemies men so unreasoning, whose opposition is so little dangerous to her, that it the rather serves to establish her truths. For the Christian faith goes mainly to the establishment of these two points, the corruption of nature, and the Redemption by Jesus Christ. Now I maintain that if these men serve not to demonstrate the truth of Redemption by the holiness of their morals, they at least serve admirably to show the corruption of nature by sentiments so unnatural.
In the course of scientific exposition the demonstration of a general rule derived from a previous conclusion is not to be censured.
Those who wish to attain to some clear and definite solution of the great problems which Mr. Darwin was the first person to set before us in later times must base themselves upon the facts which are stated in his great work, and, still more, must pursue their inquiries by the methods of which he was so brilliant an exemplar throughout the whole of his life. You must have his sagacity, his untiring search after the knowledge of fact, his readiness always to give up a preconceived opinion to that which was demonstrably true, before you can hope to carry his doctrines to their ultimate issue; and whether the particular form in which he has put them before us may be such as is finally destined to survive or not is more, I venture to think, than anybody is capable at this present moment of saying. But this one thing is perfectly certain--that it is only by pursuing his methods, by that wonderful single-mindedness, devotion to truth, readiness to sacrifice all things for the advance of definite knowledge, that we can hope to come any nearer than we are at present to the truths which he struggled to attain.
The metaphysical proofs of God are so apart from man's reason, and so complicated that they are but little striking, and if they are of use to any, it is only during the moment that the demonstration is before them, but an hour afterwards they fear they have been mistaken.
Married people, for instance, are demonstrably happier than single people; does this mean that marriage causes happiness? Not necessarily. The data suggest that happy people are more likely to get married in the first place. As one researcher memorably put it, “If you’re grumpy, who the hell wants to marry you?
Therefore, the great business of the scientific teacher is, to imprint the fundamental, irrefragable facts of his science, not only by words upon the mind, but by sensible impressions upon tne eye, and ear, and touch of the student, in so complete a manner, that every term used, or law enunciated, should afterwards call up vivid images of the particular structural, or other, facts which furnished the demonstration of the law, or the illustration of the term.
Under these circumstances, the artist might be led to higher and broader views, and thus be more useful to the progress of science than the osteological expert. Not that the former attains the higher truth by a different method; for the way of reaching truth is one and indivisible. Whether he knows it or not, the artist has made a generalization from two sets of facts, which is perfectly scientific in form; and trustworthy so far as it rests upon the direct perception of similarities and dissimilarities. The only peculiarity of the artistic application of scientific method lies in the artist's power of visualizing the result of his mental processes, of embodying the facts of resemblance in a visible "type," and of showing the manner in which the differences may be represented as modifications of that type; he does, in fact, instinctively, what an architect, who desires to demonstrate the community of plan in certain ancient temples, does by the methodical construction of plans, sections, and elevations; the comparison of which will furnish him with the "type" of such temples.
The demonic is that which cannot be explained by reason or understanding, which is not in one's nature, yet to which it is subject.
These men, through the black masks or paste which covered their faces, and made of them, at fear's pleasure, charcoal-burners, negroes, or demons, had a stupid and gloomy air, and it could be felt that they perpetrated a crime like a bit of work, tranquilly, without either wrath or mercy, with a sort of ennui. They were crowded together in one corner like brutes, and remained silent.
When failure is demonized, people will try to avoid it at all costs—even when it represents nothing more than a temporary setback.