EDIT - this first bit is in reply to Curethan, but the bit about chorae is in reply to both.

I guess I don't understand your first point / question. I don't believe it matters what the Psukhe is used to *do*, whether that's to destroy things, or walk in the sky, or anything else. If it is done with perfect recollection, it is indistinguishable from as if the God has done it. But it's still sorcery, right? It's just that one method is imperfect. This is basically what Kellhus tells Akka, anyway.

The chorae question is interesting and I'm not sure. But I would say that I think chorae act to destroy links to the Outside, in which case they would definitely kill Psukhe - wielders. I don't believe they act to destroy things which are distinguishable from the God, specifically. The Aporos is the sorcery of contradictions, but I always took that to be referring to (in effect) the use of sorcery to destroy the act of sorcery. Not that chorae specifically destroy contradictions.

Would chorae kill gods? I note that Ajokli was wary of them when he manifested in the Golden room. He forced the skin spies' hands to the ground so they could not use them against him. Was he just trying to protect his host (i.e. Kellhus), or was he also protecting himself? He was as close to all powerful in that Topos as he could possibly be, but he still feared chorae. Would a fully-manifested Ajokli be susceptible to chorae? And if he had created his own Hell in which he is basically all-powerful, why would he allow himself - even through a host body - to be susceptible to anything, unless he was unable to do anything about it? I don't believe we have any evidence either way to answer this - correct me if I'm wrong. What would happen if a chorae found its way (somehow, don't ask me how) into the Outside?

The only thing against this idea that I can think of is that Mimara is not destroyed by chorae. But is she a god? I don't believe so. She's definitely holy, though, sure (EDIT - actually, I don't believe that's true. She's saved, but really it's the Eye that's holy). The JE has a strange interaction with chorae, which I can't remember the details of - it somehow was able to see the God through the chorae, as though the chorae was a direct link to the God. I need to go back and re-read that section in Cil-Aujas to see whether this completely negates my points above.

I guess I just have to admit I have no idea how chorae work

As an aside, perhaps it is simply that sorcery leaves a Mark only when the sorcerer uses language. I believe Gnostic and Anagogic schools both use dead languages for the Uterals - that's a pretty strong link to a lot of  dead and dawned souls really.

My take was that the Mark is a result of imperfection. When recalling the God through meaning and language, the wielder's recollection is imperfect and therefore can be distinguished from the work of the God.

The Psukhe, in the other hand, is the result of the wielder *feeling* as the God, and these emotions are the thing itself, not representations of the thing. Therefore not imperfect. Therefore no Mark.

Manchester is the new Egypt, so they say!

Kellhus, Shauriatis, Halos, Fanimry. All fucking amazing.

If you guys ever want to do this in the UK, I'm in!

I think the child was stillborn because the No God was resurrected in between the two births.

The NG didn't come about until after both births. The "dread" or  whatever it's called wasn't present until *after* the carapace descends from the Horn and after Mimara looks on it with the Eye, so it didn't cause the still birth.

I keep misreading "Incu - Holoinas" as "Incu-Hollandaise". Coincidence? I THINK NOT.

Anb black seed everywhere.

... Eesh.