Appetite For Love Quotes

These violent delights have violent ends And in their triumph die, like fire and powder, Which as they kiss consume. The sweetest honey Is loathsome in his own deliciousness And in the taste confounds the appetite. Therefore love moderately; long love doth so; Too swift arrives as tardy as too slow.

If music be the food of love, play on; Give me excess of it, that, surfeiting, The appetite may sicken, and so die. That strain again! it had a dying fall: O, it came o'er my ear like the sweet sound, That breathes upon a bank of violets, Stealing and giving odour! Enough; no more: 'Tis not so sweet now as it was before. O spirit of love! how quick and fresh art thou, That, notwithstanding thy capacity Receiveth as the sea, nought enters there, Of what validity and pitch soe'er, But falls into abatement and low price, Even in a minute: so full of shapes is fancy That it alone is high fantastical.

Instead of hating the people you think are war-makers, hate the appetites and disorder in your own soul, which are the causes of war. If you love peace, then hate injustice, hate tyranny, hate greed - but hate these things in yourself, not in another.

The sweetest honey is loathsome in its own deliciousness. And in the taste destroys the appetite. Therefore, love moderately.

Don't let love interfere with your appetite. It never does with mine.

We were keeping our eye on 1984. When the year came and the prophecy didn't, thoughtful Americans sang softly in praise of themselves. The roots of liberal democracy had held. Wherever else the terror had happened, we, at least, had not been visited by Orwellian nightmares. But we had forgotten that alongside Orwell's dark vision, there was another - slightly older, slightly less well known, equally chilling: Aldous Huxley's Brave New World. Contrary to common belief even among the educated, Huxley and Orwell did not prophesy the same thing. Orwell warns that we will be overcome by an externally imposed oppression. But in Huxley's vision, no Big Brother is required to deprive people of their autonomy, maturity and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think. What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny "failed to take into account man's almost infinite appetite for distractions." In 1984, Orwell added, people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we fear will ruin us. Huxley feared that what we desire will ruin us. This book is about the possibility that Huxley, not Orwell, was right.

I have a theory. Hating someone feels disturbingly similar to being in love with them. I've had a lot of time to compare love and hate, and these are my observations. Love and hate are visceral. Your stomach twists at the thought of that person. The heart in your chest beats heavy and bright, nearly visible through your flesh and clothes. Your appetite and sleep are schredded. Every interaction spikes your blood with adrenaline, and you're in the brink of fight or flight. Your body is barely under your control. You're consumed, and it scares you. Both love and hate are mirror versions of the same game - and you háve to win. Why? Your heart and your ego. Trust me, I should know.

It was an emergency!" Seth blurted. "Read my lips - emergency reading - not some demented idea of fun. If I was starving, I would eat asparagus. If somebody held a gun to my head, I would watch a soap opera. And to save Fablehaven, I would read a book, okay, are you happy?" You had best be careful, Seth," Grandma warned. "The love of reading can be contagious." I just lost my appetite," he declared...

He used to talk to me about Russia all the time and had sworn up and down that I'd love it here. "To you, it'd be like a fairy tale," he'd told me. "Sorry, comrade. Borg and out-of-date music aren't part of any happy ending I've ever imagined." "Borscht, not borg. And I've seen your appetite. If you were hungry enough, you'd eat it." "So starvation's necessary for this fairy tale to work out?

What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny "failed to take into account man's almost infinite appetite for distractions." In 1984, Huxley added, "people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we hate will ruin us. Huxley feared that what we love will ruin us".

That dress…was a very, very good decision. I could write an entire poem on the virtues of your legs alone. You are a feast for the senses.” I laughed. “I don’t know about a feast. Maybe just an hors d'oeuvre.” He took my hand and wrapped it around his arm. “Not an hors d'oeuvre. The dessert. And I plan to spoil my appetite.

A consequence of female self-love is that the woman grows convinced of social worth. Her love for her body will be unqualified, which is the basis of female identification. If a woman loves her own body, she doesn't grudge what other women do with theirs; if she loves femaleness, she champions its rights. It's true what they say about women: Women are insatiable. We are greedy. Our appetites do need to be controlled if things are to stay in place. If the world were ours too, if we believed we could get away with it, we would ask for more love, more sex, more money, more commitment to children, more food, more care. These sexual, emotional, and physical demands would begin to extend to social demands: payment for care of the elderly, parental leave, childcare, etc. The force of female desire would be so great that society would truly have to reckon with what women want, in bed and in the world.

The study of truth requires a considerable effort - which is why few are willing to undertake it out of love of knowledge - despite the fact that God has implanted a natural appetite for such knowledge in the minds of men.

Each of our passions, even love, has a stomach that must not be overloaded. We must in everything write the word 'finis' in time; we must restrain ourselves, when it becomes urgent; we must draw the bolt on the appetite, play a fantasia on the violin, then break the strings with our own hand. The Wise man is he who knows when and how to stop.

The event of falling in love is of such a nature that we are right to reject as intolerable the idea that it should be transitory. In one high bound it has overleaped the massive of our selfhood; it has made appetite itself altruistic, tossed personal happiness aside as a triviality and planted the interests of another in the centre of our being. Spontaneously and without effort we have fulfilled the law (towards one person) by loving our neighbour as ourselves. It is an image, a foretaste, of what we must become to all if Love Himself rules in us without a rival. It is even (well used) a preparation for that.

Man’s happiness today consists in “having fun.” Having fun lies in the satisfaction of consuming and “taking in” commodities, sights, food, drinks, cigarettes, people, lectures, books, movies—all are consumed, swallowed. The world is one great object for our appetite, a big apple, a big bottle, a big breast; we are the sucklers, the eternally expectant ones, the hopeful ones—and the eternally disappointed ones.

To have a girl two thousand miles away going to pieces over you, weeping at the mere memory of you, losing her appetite, losing herself and her self respect - well, that’s a trophy enough for a guy’s ego, huh?

Being in love is a good thing, but it is not the best thing. There are many things below it, but there are also things above it. You cannot make it the basis of a whole life. It is a noble feeling, but it is still a feeling. Now no feeling can be relied on to last in its full intensity, or even to last at all. Knowledge can last, principles can last, habits can last but feelings come and go. And in fact, whatever people say, the state called ‘being in love’ usually does not last. If the old fairy-tale ending ‘They lived happily ever after’ is taken to mean ‘They felt for the next fifty years exactly as they felt the day before they were married,’ then it says what probably never was nor ever would be true, and would be highly undesirable if it were. Who could bear to live in that excitement for even five years? What would become of your work, your appetite, your sleep, your friendships? But, of course, ceasing to be ‘in love’ need not mean ceasing to love. Love in this second sense — love as distinct from ‘being in love’ — is not merely a feeling. It is a deep unity, maintained by the will and deliberately strengthened by habit; reinforced by (in Christian marriages) the grace which both partners ask, and receive, from God. They can have this love for each other even at those moments when they do not like each other; as you love yourself even when you do not like yourself. They can retain this love even when each would easily, if they allowed themselves, be ‘in love’ with someone else. ‘Being in love’ first moved them to promise fidelity: this quieter love enables them to keep the promise. it is on this love that the engine of marriage is run: being in love was the explosion that started it.

Is it love, obsession, infatuation? You don't know. You think of a strange and beautiful word you read about once, Limerance, a psychological term, meaning an obsessive love, a state that's almost like a drug. Need like a wolf paces the perimeter of your world, back and forth, back and forth, never letting up. ...You're appalled by the new appetites within you, kicking their feet and clawing to get out.

I followed him up the stairs. I was a fornicator, of unnatural appetite, in thrall to an Atheist. I repeated the words in my head and tried to feel the shock of them, but they remained strange and cruel, far removed from Ferris and me. It was simpler to say I was in love.

At the bottom of philosophy something very true and very desperate whispers: Everyone is hungry all the time. Everyone is starving. Everyone wants so much, much more than they can stomach, but the appetite doesn't converse much with the stomach. Everyone is hungry and not only for food - for comfort and love and excitement and the opposite of being alone. Almost everything awful anyone does is to get those things and keep them.

Sometimes the man who looks happiest in town, with the biggest smile, is the one carrying the biggest load of sin. There are smiles & smiles; learn to tell the dark variety from the light. The seal-barker, the laugh-shouter, half the time he's covering up. He's had his fun & he's guilty. And all men do love sin, Will, oh how they love it, never doubt, in all shapes, sizes, colors & smells. Times come when troughs, not tables, suit appetites. Hear a man too loudly praising others & look to wonder if he didn't just get up from the sty. On the other hand, that unhappy, pale, put-upon man walking by, who looks all guilt & sin, why, often that's your good man with a capital G, Will. For being good is a fearful occupation; men strain at it & sometimes break in two. I've known a few. You work twice as hard to be a farmer as to be his hog. I suppose it's thinking about trying to be good makes the crack run up the wall one night. A man with high standards, too, the least hair falls on him sometimes wilts his spine. He can't let himself alone, won't let himself off the hook if he falls just a breath from grace.

I think falling in love should come with a warning label: CAUTION—side effects may include breaking up, accompanied by heartache, severe mood swings, withdrawal from people and life itself, wasted hours obsessing over bitter reflections, a need to destroy something (preferably something expensive that shatters), uncontrollable tear ducts, stress, a loss of appetite (Cheetos and Dr. Pepper exempt), a bleak and narrow outlook on the future, and an overall hatred of everyone and everything (especially all the happy couples you see strolling hand-in-hand, placed on your path only to exacerbate your isolation and misery). All above reactions will be intensified with the consumption of one or more alcoholic beverages.

Love changes because it needs to feed and anything with an appetite, can't be trusted...

My heart was so full, I thought it might explode into the ether, creating some bizarre new solar system whose inhabitants ate only love, drank only hope, and breathed only joy. What a substantial galaxy that would be.

Most of life is offline, and I think it always will be; eating and aching and sleeping and loving happen in the body. But it's not impossible to imagine losing my appetite for those things; they aren't always easy, and they take so much time. In twenty years I'd be interviewing air and water and heat just to remember they mattered.

He said to me once that most of the time people use the word love as just another way to show off they're hungry. The way he said it went something like: Glorify their appetites.

The child, in love with prints and maps, Holds the whole world in his vast appetite. How large the earth is under the lamplight! But in the eyes of memory, how the world is cramped!

Men are qualified for civil liberty in exact proportion to their disposition to put moral chains upon their own appetites, — in proportion as their love to justice is above their rapacity,—in proportion as their soundness and sobriety of understanding is above their vanity and presumption,—in proportion as they are more disposed to listen to the counsels of the wise and good, in preference to the flattery of knaves. Society cannot exist, unless a controlling power upon will and appetite be placed somewhere; and the less of it there is within, the more there must be without. It is ordained in the eternal constitution of things, that men of intemperate minds cannot be free. Their passions forge their fetters.

I woke at dawn every morning to his touch, the delight of his warmth and the heady smell of his skin. I had never before lain with a man who had loved me completely, for myself, and it was a dizzy experience. I had never lain with a man whose touch I adored without any need to hide my adoration, or exaggerate it, or adjust it at all. I simply loved him as if he were my one and only lover, and he loved me too with the same simplicty of appetite and disire which made me wonder what I thought I had been doing all those years when I had been dealing in the false coin of vanity and lust. I had not known then that all along there had been this other currency of pure gold.

I may chance have some odd quirks and remnants of wit broken on me, because I have railed so long against marriage: but doth not the appetite alter? a man loves the meat in his youth that he cannot endure in his age. Shall quips and sentences and these paper bullets of the brain awe a man from the career of his humour? No, the world must be peopled. When I said I would die a bachelor, I did not think I should live till I were married.

I’m not going to give my love a set of flimsy fucking brushes, am I? Only long, hard, phallic shaped things will do for a girl of her appetites.

Violent love eats up what it does love, and is mere appetite.

Our greatest need is to be silent before this great God with the appetite and with the tongue, for the only language he hears is the silent language of love.

I remember these things clearly because that was how my mother loved you, not through white lies and constant verbal affirmation, but in subtle observations of what brought you joy, pocketed away to make you feel comforted and cared for without even realizing it. She remembered if you liked your stews with extra broth, if you were sensitive to spice, if you hated tomatoes, if you didn't eat seafood, if you had a large appetite. She remembered which banchan side dish you emptied first so the next time you were over it'd be set with a heaping double portion, served alongside the various other preferences that made you, you.

Love—the desire to love and be loved, to hold and be held, to give love even if your experience as a recipient has been compromised or incomplete—is the constant on the continuum of hunger, it's what links the anorexic to the garden-variety dieter, it's the persistent pulse of need and yearning behind the reach for food, for sex, for something.

Desire is an appetite, quickly sated. Longing is a wound, an opening in the heart or the spirit. Whatever the cause, whatever the duration, it almost always leaves a scar.

Romance lives by repetition, and repetition converts an appetite into an art. Besides, each time that one loves is the only time one has ever loved. Difference of object does not alter singleness of passion. It merely intensifies it. We can have in life but one great experience at best, and the secret of life is to reproduce that experience as often as possible

For us, eating and being eaten belong to the terrible secret of love. We love only the person we can eat. The person we hate we ‘can’t swallow.’ That one makes us vomit. Even our friends are inedible. If we were asked to dig into our friend’s flesh we would be disgusted. The person we love we dream only of eating. That is, we slide down that razor’s edge of ambivalence. The story of torment itself is a very beautiful one. Because loving is wanting and being able to eat up and yet to stop at the boundary. And there, at the tiniest beat between springing and stopping, in rushes fear. The spring is already in mid-air. The heart stops. The heart takes off again. Everything in love is oriented towards this absorption. At the same time real love is a don’t-touch, yet still an almost-touching. Tact itself: a phantom touching. Eat me up, my love, or else I’m going to eat you up. Fear of eating, fear of the edible, fear on the part of the one of them who feels loved, desired, who wants to be loved, desired, who desires to be desired, who knows there is no greater proof of love than the other’s appetite, who is dying to be eaten up, who says or doesn’t say, but who signifies: I beg you, eat me up. Want me down to the marrow. And yet manage it so as to keep me alive. But I often turn about or compromise, because I know that you won’t eat me up, in the end, and I urge you: bite me. Sign my death with your teeth

People don't need enormous cars; they need admiration and respect. They don't need a constant stream of new clothes; they need to feel that others consider them to be attractive, and they need excitement and variety and beauty. People don't need electronic entertainment; they need something interesting to occupy their minds and emotions. And so forth. Trying to fill real but nonmaterial needs-for identity, community, self-esteem, challenge, love, joy-with material things is to set up an unquenchable appetite for false solutions to never-satisfied longings. A society that allows itself to admit and articulate its nonmaterial human needs, and to find nonmaterial ways to satisfy them, world require much lower material and energy throughputs and would provide much higher levels of human fulfillment.

When Hades decided he loved this girl he built for her a duplicate of earth, everything the same, down to the meadow, but with a bed added. Everything the same, including sunlight, because it would be hard on a young girl to go so quickly from bright light to utter darkness Gradually, he thought, he’d introduce the night, first as the shadows of fluttering leaves. Then moon, then stars. Then no moon, no stars. Let Persephone get used to it slowly. In the end, he thought, she’d find it comforting. A replica of earth except there was love here. Doesn’t everyone want love? He waited many years, building a world, watching Persephone in the meadow. Persephone, a smeller, a taster. If you have one appetite, he thought, you have them all. Doesn’t everyone want to feel in the night the beloved body, compass, polestar, to hear the quiet breathing that says I am alive, that means also you are alive, because you hear me, you are here with me. And when one turns, the other turns— That’s what he felt, the lord of darkness, looking at the world he had constructed for Persephone. It never crossed his mind that there’d be no more smelling here, certainly no more eating. Guilt? Terror? The fear of love? These things he couldn’t imagine; no lover ever imagines them. He dreams, he wonders what to call this place. First he thinks: The New Hell. Then: The Garden. In the end, he decides to name it Persephone’s Girlhood. A soft light rising above the level meadow, behind the bed. He takes her in his arms. He wants to say I love you, nothing can hurt you but he thinks this is a lie, so he says in the end you’re dead, nothing can hurt you which seems to him a more promising beginning, more true.

At that, his smile faded and he kissed her. “Ross,” she said. “Dear Ross.” “I love you,” he said, “and am your servant. Demelza, look at me. If I’ve done wrong in the past, give me leave to make amends.” So he found that what he had half despised was not despicable, that what had been for him the satisfaction of an appetite, a pleasant but commonplace adventure in disappointment, owned wayward and elusive depths he had not known before, and carried the knowledge of beauty in its heart.

I love the treat and pleasure of eating when it becomes an act of focused giving and sharing...Wasting money and appetite on bad food is disappointing, but it doesn't matter when the company is good...[T]here's a lot to be said for eating as a social act. It's a treat, even when the food is bad.

A teacher I once had told me that the older you get, the lonelier you become and the deeper the love you need. Loneliness creates an appetite for deeper love, and the entire predicament deepens. And as a result of suffering, your capacity to love deeply increases.

Grownups can deal with scraped knees, dropped ice-cream cones, and lost dollies, but if they suspected the real reasons we cry they would fling us out of their arms in horrified revulsion. Yet we are small and as terrified as we are terrifying in our ferocious appetites

Please wait for me. Don't have all the fun now. Don't fill up on other people who aren't me. Don't ruin your appetite.

Dee and Adam were joined at the mouth when I sat down. I glanced at Carissa. She rolled her eyes, but I smiled. My sucky love life aside, I was still on Team Love Rocks.The only thing I honestly couldn’t deal with was my mom and Will making out, which I’d gotten an eyeful of yesterday before she left for work. Ew.“You going to eat that salad?” Dee asked.“It’s cute how you stopped kissing for food.” I laughed, pushing my tray toward her.“Hey, Adam.”His cheeks were flushed. “Hey, Katy.”“Sorry. I worked up an appetite.” Dee grinned.“And I lost mine,” Carissa muttered

A foolish man question: “what is love?” A madman answer: “Love is an omnipresent attribute of human life. Our appetite will always be unfulfilled for love. It is better for us because without it, earth will not rotate, seasons will not change, birds will not sing and life will not exit.” What do you think?

I used to think love was bound by numbers: first kisses, second dances, infinite heartbreaks. I used to think numbers outlasted the love itself, surviving in the dark corners of the demolished heart. I used to think love was heavy and hard. I don’t think those things anymore.

You are my beauty, my body, perfected. All I was drained off into you. When you left, my health went with you - leaving a moral morbidity I smell in my sleep. The acts I committed for the love of you. Acts I can never forget. I crawled into the bellies of the dead to fish out a little life... I have an appetite for it now. I have an unrelenting lust for death.

O, that this too too solid flesh would melt Thaw and resolve itself into a dew! Or that the Everlasting had not fix'd His canon 'gainst self-slaughter! O God! God! How weary, stale, flat and unprofitable, Seem to me all the uses of this world! Fie on't! ah fie! 'tis an unweeded garden, That grows to seed; things rank and gross in nature Possess it merely. That it should come to this! But two months dead: nay, not so much, not two: So excellent a king; that was, to this, Hyperion to a satyr; so loving to my mother That he might not beteem the winds of heaven Visit her face too roughly. Heaven and earth! Must I remember? why, she would hang on him, As if increase of appetite had grown By what it fed on: and yet, within a month-- Let me not think on't--Frailty, thy name is woman!-- A little month, or ere those shoes were old With which she follow'd my poor father's body, Like Niobe, all tears:--why she, even she-- O, God! a beast, that wants discourse of reason, Would have mourn'd longer--married with my uncle, My father's brother, but no more like my father Than I to Hercules: within a month: Ere yet the salt of most unrighteous tears Had left the flushing in her galled eyes, She married. O, most wicked speed, to post With such dexterity to incestuous sheets! It is not nor it cannot come to good: But break, my heart; for I must hold my tongue.

It is, I suppose, the common grief of children at having to protect their parents from reality. It is bitter for the young to see what awful innocence adults grow into, that terrible vulnerability that must be sheltered from the rodent mire of childhood. Can we blame the child for resenting the fantasy of largeness? Big, soft arms and deep voices in the dark saying, "Tell Papa, tell Mama, and we'll make it right." The child, screaming for refuge, senses how feeble a shelter the twig hut of grown-up awareness is. They claim strength, these parents, and complete sanctuary. The weeping earth itself knows how desperate is the child's need for exactly that sanctuary. How deep and sticky is the darkness of childhood, how rigid the blades of infant evil, which is unadulterated, unrestrained by the convenient cushions of age and its civilizing anesthesia. Grownups can deal with scraped knees, dropped ice-cream cones, and lost dollies, but if they suspected the real reasons we cry they would fling us out of their arms in horrified revulsion. Yet we are small and as terrified as we are terrifying in our ferocious appetites. We need that warm adult stupidity. Even knowing the illusion, we cry and hide in their laps, speaking only of defiled lollipops or lost bears, and getting lollipop or a toy bear'd worth of comfort. We make do with it rather than face alone the cavernous reaches of our skull for which there is no remedy, no safety, no comfort at all. We survive until, by sheer stamina, we escape into the dim innocence of our own adulthood and its forgetfulness.

Monogamy, in brief, kills passion -- and passion is the most dangerous of all the surviving enemies to what we call civilization, which is based upon order, decorum, restraint, formality, industry, regimentation. The civilized man -- the ideal civilized man -- is simply one who never sacrifices the common security to his private passions. He reaches perfection when he even ceases to love passionately -- when he reduces the most profound of all his instinctive experiences from the level of an ecstasy to the level of a mere device for replenishing the armies and workshops of the world, keeping clothes in repair, reducing the infant death-rate, providing enough tenants for every landlord, and making it possible for the Polizei to know where every citizen is at any hour of the day or night. Monogamy accomplishes this, not by producing satiety, but by destroying appetite. It makes passion formal and uninspiring, and so gradually kills it.

Youth is not a time of life; it is a state of mind; it is not a matter of rosy cheeks, red lips and supple knees; it is a matter of the will, a quality of the imagination, a vigor of the emotions; it is the freshness of the deep springs of life. Youth means a tempermental predominance of courage over timidity of the appetite, for adventure over the love of ease. This often exists in a man of 60 more than a boy of 20. Nobody grows old merely by a number of years. We grow old by deserting our ideals. Years may wrinkle the skin, but to give up enthusiasm wrinkles the soul. Worry, fear, self-distrust bows the heart and turns the spirits back to dust. Whether 60 or 16, there is in every human being's heart the lure of wonder, the unfailing childlike appetite of what's next and the joy of the game of living. In the center of your heart and my heart there is a wireless station: so long as it receives messages of beauty, hope, cheer, courage and power from men and from the Infinite, so long are you young. When the aerials are down, and your spirit is covered with snows of cynicism and the ice of pessimism, then you are grown old, even at 20, but as long as your aerials are up, to catch waves of optimism, there is hope you may die young at 80.

There is something in natural affection which will lead it on to eternal love more easily than natural appetite could be led on. But there's also something in it which makes it easier to stop at the natural level and mistake it for the heavenly. Brass is mistaken for gold more easily than clay is. And if it finally refuses conversion its corruption will be worse than the corruption of what ye call the lower passions. It is a stronger angel, and therefor, when it falls, a fiercer devil.

Remember that, Iz. Be a kid of honesty. Wave it like a banner for all to see. Also, while I'm thinking about it - be a kid who loves surprises. Squeal with delight over puppies and cupcakes and birthday parties. Be curious, but content. Be loyal, but independent. Be kind. To everyone. Treat every day like you're making waffles. Don't settle for the first guy (or girl) unless he's the right guy (or girl). Live your effing life. Do so with gusto, because my God, there's nothing sorrier than a gusto-less existence. Know yourself. Love yourself. Be a good friend. Be a kid of hope and substance. Be a kid of appetite, Iz. You know what I mean, don't you? (Of course you do. You're a Malone.) Okay, that's all for now. Catch you on the flip side. Blimey, get ready. Signing off, Mary Iris Malone, Your Big Sister

Stay hungry. It worked for Michelangelo, it worked for Picasso, and it works for a hundred thousand artists who do it not for love (although that might play a part) but in order to put food on the table. If you want to translate the world, you need to use your appetites. Does this surprise you? It shouldn’t. There’s no creation without talent, I give you that, but talent is cheap. Talent goes begging. Hunger is the piston of art.

Good for Christmas-time is the ruddy colour of the cloak in which--the tree making a forest of itself for her to trip through, with her basket--Little Red Riding-Hood comes to me one Christmas Eve to give me information of the cruelty and treachery of that dissembling Wolf who ate her grandmother, without making any impression on his appetite, and then ate her, after making that ferocious joke about his teeth. She was my first love. I felt that if I could have married Little Red Riding-Hood, I should have known perfect bliss. But, it was not to be; and there was nothing for it but to look out the Wolf in the Noah's Ark there, and put him late in the procession on the table, as a monster who was to be degraded.

Okay then. That's what I'll do. I'll tell you a story. Can you hear them? All these people who lived in terror of you and your judgment. All these people whose ancestors devoted themselves, sacrificed themselves to you. Can you hear them singing? Oh you like to think you're a god. But you're not a god. You're just a parasite. Eaten with jealousy and envy and longing for the lives of others. You feed on them. On the memory of love and loss and birth and death and joy and sorrow, so... so come on then. Take mine. Take my memories. But I hope you're got a big a big appetite. Because I've lived a long life. And I've seen a few things. I walked away from the last great Time War. I marked the passing of the Time Lords. I saw the birth of the universe and watched as time ran out, moment by moment, until nothing remained. No time, no space. Just me! I walked in universes where the laws of physics were devised by the mind of a madman! And I watched universes freeze and creation burn! I have seen things you wouldn't believe! I have lost things you will never understand! And I know things, secrets that must never be told, knowledge that must never be spoken! Knowledge that will make parasite gods blaze! So come on then! Take it! Take it all, baby! Have it! You have it all!

Your soul is oftentimes a battlefield, upon which your reason and your judgment wage war against your passion and your appetite. Would that I could be the peacemaker in your soul, that I might turn the discord and the rivalry of your elements into oneness and melody. But how shall I, unless you yourselves be also the peacemakers, nay, the lovers of all your elements? Your reason and your passion are the rudder and the sails of your seafaring soul. If either your sails or your rudder be broken, you can but toss and drift, or else be held at a standstill in mid-seas. For reason, ruling alone, is a force confining; and passion, unattended, is a flame that burns to its own destruction. Therefore let your soul exalt your reason to the height of passion, that it may sing; And let it direct your passion with reason, that your passion may live through its own daily resurrection, and like the phoenix rise above its own ashes. I would have you consider your judgment and your appetite even as you would two loved guests in your house. Surely you would not honour one guest above the other; for he who is more mindful of one loses the love and the faith of both. Among the hills, when you sit in the cool shade of the white poplars, sharing the peace and serenity of distant fields and meadows -- then let your heart say in silence, "God rests in reason." And when the storm comes, and the mighty wind shakes the forest, and thunder and lightning proclaim the majesty of the sky -- then let your heart say in awe, "God moves in passion." And since you are a breath in God's sphere, and a leaf in God's forest, you too should rest in reason and move in passion.

Sadism ... is a massive cultural fact that appeared precisely at the end of the eighteenth century and that constitutes one of the greatest conversions of the occidental imagination ... madness of desire, the insane delight of love and death in the limitless presumption of appetite.

The true purpose of life is the perfection of humanity through individual effort, under the guidance of God's inspiration. Real life is response to the best within us. To be alive only to appetite, pleasure, pride, money-making, and not to goodness and kindness, purity and love, poetry, music, flowers, stars, God and eternal hopes, is to deprive one's self of the real joy of living.

Being mindful of Aunt Kathy’s presence, I turned to reading the Bible while sitting in the living room. It was my way ofkeeping my aunt at bay. Yet, my facade didn’t sustain me for long. I got called to the dining table anyway. Next, I was told to follow Jerry’s instructions once we left the house. Then to my surprise, Aunt Kathy made breakfast for me anyway. Immediately, I was on high alert! “Oh hell, how do I get beyond this meal!” There I was staring at bread blackened on one side and too soggy to fall off the plate. The bacon was two inches thick and fried hard enough to be a shoe insert. The grits had settled to a pace. My eggs were a perfect substitute for popcorn. Even though I had no appetite, I had to gobble something down or risk being ridiculed by my aunt. Aunt Kathy made her own homemade peach preserves. It was extremely sweet and more concentrated than Playdough. I knew if she saw me using her sauce, she’d overlook the other items I left untouched. If lucky, thefermentation was potent enough to buzz me all day long. So, I made sure she’ll see me spreading that paste all over my charcoal toast. Of course, I made the yummy sound “yums” as I took bite after bite. Fortunately, Aunt Kathy fell hook, line, and sinker for my facade. “I seeyou love that jelly! But I’m not going to let you eat all my jam! People will pay lots of money for that good stuff!” “Yes Ma’am,” I said. Simply amazing! Being she had food she thought I liked, there was a limit.   But if I hated something then I had to be force-fed. As Aunt Kathy talked, I fumbled and moved my food around as she gave me directives for the day. “When school is over, make sure to wait on the steps for your brother.” “Yes Ma’am,” I said once again.

You can love a bad book for its haplessness or pomposity or gall, if you have that starveling appetite for things human which I devoutly hope you never will have. "The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet." There are pleasures to be found where you would never look for them. That’s a bit of fatherly wisdom, but it’s also the Lord’s truth, and a thing I know from my own long experience

A paradox of the soul is that it is incapable of satisfying itself, but it is also incapable of living without satisfaction. You were made for soul-satisfaction, but you will only ever find it in God. The soul craves to be secure. The soul craves to be loved. The soul craves to be significant, and we find these only in God in a form that can satisfy us. That’s why the psalmist says to God, “Because your love is better than life . . . my soul will be satisfied as with the richest of foods.” Soul and appetite and satisfaction are dominant themes in the Bible — the soul craves because it is meant for God. “My soul, find rest in God.

The adult world may seem a cold and empty place, with no fairies and no Father Christmas, no Toyland or Narnia, no Happy Hunting Ground where mourned pets go, and no angels - guardian or garden variety. But there are also no devils, no hellfire, no wicked witches, no ghosts, no haunted houses, no daemonic possession, no bogeymen or ogres. Yes, Teddy and Dolly turn out not to be really alive. But there are warm, live, speaking, thinking, adult bedf ellows to hold, and many of us find it a more rewarding kind of love than the childish affection for stuffed toys, however soft and cuddly they may be.

We have to restore the meaning of the word 'love.' We have been using it in a careless way. When we say, 'I love hamburgers,' we are not talking about love. We are talking about our appetite, our desire for hamburgers. We should not dramatize our speech and misuse words like that. We make words like 'love' sick that way. We have to make an effort to heal our language by using words carefully. the word 'love' is a beautiful word. We have to restore its meaning (31).

Of course, I believe most of the older noblemen are actually bringing their sons - only ones eligible for marriage, of course - to dance with me. The consensus seems to be that I would make a pretty good catch. You aren't going to marry a boring nobleman's boring son. No? No, because if one proposes to you, he'll be eaten by morning. Dragons have very healthy appetites. Draconi don't eat people. I've been looking for a new hobby.

To understand a profound thought is to have, at the moment one understands it, a profound thought oneself; and this demands some effort, a genuine descent to the heart of oneself . . . Only desire and love give us the strength to make this effort. The only books that we truly absorb are those we read with real appetite, after having worked hard to get them, so great had been our need of them.

Yours is a race whose imagination is limited to its own small appetites. Greed, lust, envy - these are the motivating forces of humankind. What redeems you is that in every man and woman there is a seed that can grow to encompass love, joy and compassion. But this seed is never allowed to prosper in fertile ground. It struggles for life among the rocks of your human soul.

Haply for I am black, And have not those soft parts of conversation That chamberers have; or for I am declined Into the vale of years—yet that’s not much— She’s gone. I am abused, and my relief Must be to loathe her. O curse of marriage, That we can call these delicate creatures ours And not their appetites! I had rather be a toad And live upon the vapor of a dungeon Than keep a corner in the thing I love For others’ uses. Yet ’tis the plague of great ones; Prerogatived are they less than the base. ’Tis destiny unshunnable, like death.

Because it is useless, and I tell them so at once. If you had confessed your fears to me sooner, I would have reassured you. My dear friend, a man in love is not only foolish but dangerous. I cease all intercourse with people who love me or pretend to; firstly, because they bore me, and secondly, because I look upon them with dread, as I would upon a mad dog. I know that your love is only a kind of appetite; while with me it would be a communion of souls. Now, look me in the face—" she no longer smiled. "I will never be your sweetheart; it is therefore useless for you to persist in your efforts. And now that I have explained, shall we be friends?

Fire, slavery, cloth, coin, and stone - these are the basis of civilized life. Sometimes it happens that one or another of them gets hopelessly involved in the most basic appetites of a woman or a man. There are people I have met in my travels who cannot eat food unless it has been held long over fire; and there are others, like me, who cannot love without some mark of possession. Both, no doubt, seem squally strange and incomprehensible to you, 'ey, barbarian?

Make a freaking impact and start providing value! Let money come to you! Look around outside your world, stop being selfish, and help your fellow humans solve their problems. In a world of selfishness, become unselfish. Need something more concrete? No problem. Make 1 million people achieve any of the following: Make them feel better. Help them solve a problem. Educate them. Make them look better (health, nutrition, clothing, makeup). Give them security (housing, safety, health). Raise a positive emotion (love, happiness, laughter, self-confidence). Satisfy appetites, from basic (food) to the risqué (sexual). Make things easier. Enhance their dreams and give hope. … and I guarantee, you will be worth millions.

Can I tell my daughter that I loved her father? This was the man who rubbed my feet at night. He praised the food that I cooked. He cried honestly when I brought out trinkets I had saved for the right day, the day he gave me my daughter, a tiger girl. How could I not love this man? But it was a love of a ghost. Arms that encircled but did not touch. A bowl full of rice but without my appetite to eat it. No hunger. No fullness. Now Saint is a ghost. He and I can now love equally. He knows the things I have been hiding all these years. Now I must tell my daughter everything. That she is a daughter of a ghost. She has no chi . This is my greatest shame. How can I leave this world without leaving her my spirit? So this is what I will do. I will gather together my past and look. I will see a thing that has already happened. The pain that cut my spirit loose. I will hold that pain in my hand until it becomes hard and shiny, more clear. And then my fierceness can come back, my golden side, my black side. I will use this sharp pain to penetrate my daughter's tough skin and cut her tiger spirit loose. She will fight me, because this is the nature of two tigers. But I will win and give her my spirit, because this is a way a mother loves her daughter. I hear my daughter speaking to her husband downstairs. They say words that mean nothing. They sit in a room with no life in it. I know a thing before it happens. She will hear the table and vase crashing on the floor. She will come upstairs and into my room. Her eyes will see nothing in the darkness, where I am waiting between the trees.

For me the real evil of masturbation would be that it takes an appetite which, in lawful use, leads the individual out of himself to complete (and correct) his own personality in that of another (and finally in children and even grandchildren) and turns it back: sends the man back into the prison of himself, there to keep a harem of imaginary brides. And this harem, once admitted, works against his ever getting out and really uniting with a real woman. For the harem is always accessible, always subservient, calls for no sacrifices or adjustments, and can be endowed with erotic and psychological attractions which no real woman can rival. Among those shadowy brides he is always adored, always the perfect lover: no demand is made on his unselfishness, no mortification ever imposed on his vanity. In the end, they become merely the medium through which he increasingly adores himself . . . . And it is not only the faculty of love which is thus sterilized, forced back on itself, but also the faculty of imagination. The true exercise of imagination, in my view, is (a) To help us to understand other people (b) To respond to, and, some of us, to produce, art. But it has also a bad use: to provide for us, in shadowy form, a substitute for virtues, successes, distinctions etc. which ought to be sought outside in the real world—e.g. picturing all I’d do if I were rich instead of earning and saving. Masturbation involves this abuse of imagination in erotic matters (which I think bad in itself) and thereby encourages a similar abuse of it in all spheres. After all, almost the main work of life is to come out of our selves, out of the little, dark prison we are all born in. Masturbation is to be avoided as all things are to be avoided which retard this process. The danger is that of coming to love the prison.

Because there is happiness only where there is coordination with the Truth, the Reality, the Act that underlies and directs all things to their essential and accidental perfections: and that is the will of God. There is only one happiness: to please Him. Only one sorrow, to be displeasing to Him, to refuse Him something, to turn away from Him, even in the slightest thing, even in thought, in a half-willed movement of appetite: in these things and these alone, is sorrow, in so far as they imply separation, or the beginning, the possibility of separation from Him Who is our life and all our joy. And since God is a Spirit, and infinitely above all matter and all creation, the only complete union possible, between ourselves and Him, is in the order of intention: a union of wills and intellects, in love, charity.

The Stoics define wisdom to be conducted by reason, and folly nothing else but the being hurried by passion, lest our life should otherwise have been too dull and inactive, that creator, who out of clay first tempered and made us up, put into the composition of our humanity more than a pound of passions to an ounce of reason; and reason he confined within the narrow cells of the brain, whereas he left passions the whole body to range in. Farther, he set up two sturdy champions to stand perpetually on guard, that reason might make no assault, surprise, nor inroad ; anger, which keeps its station in the fortress of the heart ; and lust, which like the signs Virgo and Scorpio, rules the appetites and passions.

I realised something else tonight. Something about pancakes.’ ‘What about them?’ ‘We both got so obsessed about that first pancake being thrown away that we forgot something really important,’ Max explained. ‘That first pancake tastes just as good as all the other ones. It’s not its fault that it was first in line and the pan wasn’t hot enough so it got a bit lumpy and misshapen.’ ‘And when you’re really famished that first pancake tastes better than all the ones that come after it,’ Neve said, and then she couldn’t wait any longer. Her arms were around Max before she’d even finished forming the thought, but his arms were around her too in that exact same moment. Just having him there to hold, warm and solid and real, was enough for five seconds, and then she was peppering his face with kisses – his forehead, his eyebrows, the tip of his crooked nose, along his cheekbones until she reached the glittering prize of his mouth. Sometimes Neve thought that her appetite was the most robust thing about her, and she didn’t kiss Max so much as she devoured him. Graceless, messy kisses without any thought or reason, but simply because she hungered for him. Kissed him with everything she had and everything she was, and she didn’t know why she could kiss Max and have him kiss her back with the same fierceness but still be greedy for the next kiss and the one after that and the one after that and the one…

As if I feared that the scope of what I could feel and imagine was being quietly limited by the world within a world, the internet. The things outside of the web were becoming further from me, and everything inside it seemed piercingly relevant. The blogs of strangers had to be read daily, and people nearby who had no web presence were becoming almost cartoonlike, as if they were missing a dimension. It was just happening, like time, like geography. The web seemed so inherently endless that it didn't occur to me what wasn't there. My appetite for pictures and videos and news and music was so gigantic now that if something was shrinking, something immesurable, how would I notice? ...Most of life is offline, and I think it always will be; eating and aching and sleeping and loving happen in the body. But it's not impossible to imagine loosing my appetite for those things; they aren't always easy, and they take so much time.

And however one might sentimentalise it, this sex business was one of the most ancient, sordid connections and subjections. Poets who glorified it were mostly men. Women had always known there was something better, something higher. And now they knew it more definitely than ever. The beautiful pure freedom of a woman was infinitely more wonderful than any sexual love. The only unfortunate thing was that men lagged so far behind women in the matter. They insisted on the sex thing like dogs. And a woman had to yield. A man was like a child with his appetites. A woman had to yield him what he wanted, or like a child he would probably turn nasty and flounce away and spoil what was a very pleasant connection. But a woman could yield to a man without yielding her inner, free self. That the poets and talkers about sex did not seem to have taken sufficiently into account. A woman could take a man without really giving herself away. Certainly she could take him without giving herself into his power. Rather she could use this sex thing to have power over him. For she only had to hold herself back in sexual intercourse, and let him finish and expend himself without herself coming to the crisis: and then she could prolong the connection and achieve her orgasm and her crisis while he was merely her tool.

Things are continually beginning again; they’re never really resolved, you know. They are only resolved temporarily. We live in a society that peddles solutions, whether it’s solutions to those extra pounds you’re carrying, or to your thinning hair, or to your loss of appetite, loss of love. We are always looking for solutions, but actually what we are engaged in is a process throughout life during which you never get it right. You have to keep being open, you have to keep moving forward. You have to keep finding out who you are and how you are changing, and only that makes life tolerable.

My love is as a fever, longing still For that which longer nurseth the disease; Feeding on that which doth preserve the ill, The uncertain sickly appetite to please. My reason, the physician to my love, Angry that his prescriptions are not kept, Hath left me, and I desperate now approve, Desire his death, which physic did except. Past cure I am, now reason is past care, And frantic-mad with evermore unrest; My thoughts and my discourse as madmen's are, At random from the truth vainly express'd; For I have sworn thee fair, and thought thee bright, Who art as black as hell, as dark as night.

How could I tell him that I now wanted what he had once wanted----to travel on trains and fall in love with girls with dark eyes and extravagant lips? It didn't matter to me if at the end of it I had nothing to show but sore thighs. It wasn't my fault that the life of the wanderer, the wayfarer, had fallen out of favor with the world. So what if it was no longer acceptable to drift with the wind, asking for bread and a roof, sleeping on bales of hay and enjoying dalliances with barefooted farmgirls, then running away before the harvest? This was the life I wanted, blowing around like a leaf with appetites.

I seem to wish to have some importance In the play of time. If not, Then sad was my mother's pain, my breath, my bones, My web of nerves, my wondering brain, to be shaped and quickened with such anticipation Only to feed the swamp of space. What is deep, as love is deep, I'll have Deeply. What is good, as love is good, I'll have well. Then if time and space Have any purpose, I shall belong to it. If not, if all is a pretty fiction To distract the cherubim and seraphim Who so continually do cry, the least I can do is to fill the curled shell of the world With human deep-sea sound, and hold it to The ear of God, until he has appetite To taste our salt sorrow on his lips. And so you see it might be better to die. Though, on the other hand, I admit it might Be immensely foolish.

Debarred from public worship, David was heartsick. Ease he did not seek, honour he did not covet, but the enjoyment of communion with God was an urgent need of his soul; he viewed it not merely as the sweetest of all luxuries, but as an absolute necessity, like water to a stag. Like the parched traveler in the wilderness, whose skin bottle is empty, and who finds the wells dry, he must drink or die – he must have his God or faint. His soul, his very self, his deepest life, was insatiable for a sense of the divine presence. . . . Give him his God and he is as content as the poor deer which at length slakes its thirst and is perfectly happy; but deny him his Lord, and his heart heaves, his bosom palpitates, his whole frame is convulsed, like one who gasps for breath, or pants with long running. Dear friend, dost thou know what this is, by personally having felt the same? It is a sweet bitterness. The next best thing to living in the light of the Lord’s love is to be unhappy till we have it, and to pant hourly after it – hourly, did I say? Thirst is a perpetual appetite, and not to be forgotten, and even thus continually is the heart’s longing after God. When it is as natural for us to long for God as for an animal to thirst, it is well with our souls, however painful our feelings

Our whole culture is based on the appetite for buying, on the idea of a mutually favorable exchange. Modern man's happiness consists in the thrill of looking at the shop windows, and in buying all that he can afford to buy, either for cash or on installments. He (or she) looks at people in a similar way. For the man an attractive girl—and for the woman an attractive man—are the prizes they are after. 'Attractive' usually means a nice package of qualities which are popular and sought after on the personality market. What specifically makes a person attractive depends on the fashion of the time, physically as well as mentally. During the twenties, a drinking and smoking girl, tough and sexy, was attractive; today the fashion demands more domesticity and coyness. At the end of the nineteenth and the beginning of this century, a man had to be aggressive and ambitious—today he has to be social and tolerant—in order to be an attractive 'package'. At any rate, the sense of falling in love develops usually only with regard to such human commodities as are within reach of one's own possibilities for exchange. I am out for a bargain; the object should be desirable from the standpoint of its social value, and at the same time should want me, considering my overt and hidden assets and potentialities. Two persons thus fall in love when they feel they have found the best object available on the market, considering the limitations of their own exchange values. Often, as in buying real estate, the hidden potentialities which can be developed play a considerable role in this bargain. In a culture in which the marketing orientation prevails, and in which material success is the outstanding value, there is little reason to be surprised that human love relations follow the same pattern of exchange which governs the commodity and the labor market.

Here in Aegina, they say Damianos takes the Prince every night, but that it’s not seemly for a king to renounce his slaves and limit his appetites, denying himself all but one person.’ ‘I think it’s romantic,’ said Guilliame. ‘Oh?’ said Alexon. ‘I heard Damianos disguised himself as a slave to uncover the secret of his brother’s treachery, and the Prince of Vere fell in love with him not knowing who he was.’ ‘I heard that they allied themselves in secret months before,’ said Alexon. ‘And that the Prince hid Damianos from Kastor, pretending he was a slave, while they courted privately.’ ‘What do you think, Charls?’ said Guilliame to the Prince. ‘I think they had help,’ said the Prince, ‘along the way, from those who were loyal.’ Charls

To hell with you. You just don't want to admit it. Those people, they're animals. They want to see someone's brains on the road, that's why they turn out. They'd just as soon see yours." "That isn't the point," McVries said calmly. "Didn't you say you went to see the Long Walk when you were younger?" "Yes, when I didn't know any better!" "Well, that makes it okay, doesn't it?" McVries uttered a short, ugly-sounding laugh. "Sure they're animals. You think you just found out a new principle? Sometimes I wonder just how naive you really are. The French lords and ladies used to screw after the guillotinings. The old Romans used to stuff each other during the gladiatorial matches. That's entertainment, Garraty. It's nothing new." He laughed againd. Garraty stared at him, fascinated. [...] "Death is great for the appetites," McVries said. [...] "But even that's not the real point of this little expedition, Garraty. The point is, they're the smart ones. They're not getting thrown to the lions. They're not staggering along and hoping they won't have to take a shit with two warnings against them. You're dumb, Garraty. You and me and Pearson and Barkovitch and Stebbins, we're all dumb. Scramm's dumb because he thinks he understands and he doesn't. Olson's dumb because he understood too much too late. They're animals, all right. But why are you so goddam sure that makes us human beings?" He paused, badly out of breath. [...] "Then why are you doing it? Garraty asked him. "If you know that much, and if you're that sure, why are you doing it?" "The same reason we're all doing it," Stebbins said. He smiled gently, almost lovingly. His lips were a little sun-parched; otherwise, his face was still unlined and seemingly invincible. "We want to die, that's why we're doing it. Why else, Garraty? Why else?

Perfect You’re a beautiful kind of madness a misunderstood truth O, the things they could learn from the darkness that is hidden behind your eyes So gifted, yet your talents are wasted you gave up chasing dreams Reality hit and you got a taste of failure Cautious now about bearing your soul For if others saw you fully exposed they may not love you like they claim to Time and experience have taught you to trust no one Friends, lovers, and even family have forsaken you You keep the shattered pieces of your heart in a box Stitching, gluing, and staying up all night trying to put it back together Attempting to fill the void that was left Moving from one man to the next It seems no one can satisfy the appetite for affection that you seek Continually picking at old wounds they never heal properly You have no real home, too restless to stay in one place You are reckless, selfish, stubborn, sometimes rude You’ve bottled up the pain of so much that has been done When you’re hurt You close into yourself, shut down You love attention and yet love being by yourself more May God have mercy on your soul For you are truly lost Daily you fight your demons Yet no one knows of that which you endure You bear it alone, never speaking of it You can blame the broken home from which you came Or the environment that you grew up in The people who tore you down so young You can point the finger at those who have whispered behind your back They all have played a role in your development But looking so deep into the past will keep you from moving forward You must love yourself more than these people claim they do Look at where you stand now No one can know the things you have endured like you You’ve never claimed to be perfect Your flaws tell your story There is no need to hide them

I have always found that the Trough periods of the human undulation provide excellent opportunity for all sensual temptations, particularly those of sex. This may surprise you, because, of course, there is more physical energy, and therefore more potential appetite, at the Peak periods; but you must remember that the powers of resistance are then also at their highest. The health and spirits which you... use in producing lust can also... be very easily used for work or play or thought or innocuous merriment. The attack has a much better chance of success when the man's whole inner world is drab and cold and empty. And it is also to be noted that the Trough sexuality is subtly different in quality from that of the Peak - much less likely to lead to... "being in love," much more easily drawn into perversions, much less... generous and imaginative and even spiritual... It is the same with other desires of the flesh. You are much more likely to make [a] man a sound drunkard by pressing drink on him as an anodyne when he is dull and weary... than... when he is happy...

I don't like kissing." "I suppose it is a matter of taste."[...]"I wondered, did anyone ever," shrug, "you know, hurt you so you don't like kissing? love?" "Nope."[...] "I thought maybe someone had been bad to you in the past, and that was why you don't like people touching or holding you." "Ah damn it to hell," she bangs the lamp down on the desk and the flame jumps wildly. "I said no. I haven't been raped or jilted or abused in any fashion. There is nothing in my background to explain the way I am." She steadies her voice, taking the impatience out of it. "I'm the odd one out, the peculiarity in my family, because they are all normal and demonstrative physically. But ever since I can remember, I've disliked close contact...charge contact, emotional contact, as well as any overtly sexual contact. I veer away from it, because it always feels like the other person is draining something out of me. I know that's irrational, but that's the way I feel." She touches the lamp and the flaring light stills. "I spent a considerable amount of time when I was, o, adolescent, wondering why I was different, whether there were other people like me. Why, when everyone else was facinated by their developing sexual nature, I couldn't give a damn. I've never been attracted to men. Or women. Or anything else. It's difficult to explain, and nobody has ever believed it when I have tried to explain, but while I have an apparently normal female body, I don't have any sexual urge or appetite. I think I am a neuter.

My life cannot implement in action the demands of all the people to whom my heart responds. I cannot marry all of them, or bear them all as children, or care for them all as I would my parents in illness or old age. Are not the here, the now, the individual and her relationships the casualties of modern life? The present is passed over in the race for the future, the here is neglected in favor of the there, and the individual is dwarfed by the enormity of the mass. America, which as the most glorious present still existing in the world today, hardly stops to enjoy it, in her insatiable appetite for the future. It may be our special function to emphasize again these neglected realities, not as a retreat from greater responsibilities, but as a first real step toward a deeper understanding and solution of them. When we start at the center of ourselves, we discover something worthwhile extending toward the periphery of the circle. We find again some of the joy in the now, some of the peace in the here, some of the love in me and thee which go to make up the kingdom of heaven on earth.

Taken together, the narratives of how the animals ended up at Lowry Park revealed as much about Homo sapiens as they revealed about the animals themselves. The precise details—how and where each was born, how they were separated from their mothers and taken into custody, all they had witnessed and experienced on their way to becoming the property of this particular zoo—could have filled an encyclopedia with insights into human behavior and psychology, human geopolitics and history and commerce. Lowry Park’s very existence declared our presumption of supremacy, the ancient belief that we have been granted dominion over other creatures and have the right to do with them as we please. The zoo was a living catalogue of our fears and obsessions, the ways we see animals and see ourselves, all the things we prefer not to see at all. Every corner of the grounds revealed our appetite for amusement and diversion, no matter what the cost. Our longing for the wildness we have lost inside ourselves. Our instinct to both exalt nature and control it. Our deepest wish to love and protect other species even as we scorch their forests and poison their rivers and shove them toward oblivion. All of it was on display in the garden of captives.

Publicity is effective precisely because it feeds upon the real. Clothes, food, cars, cosmetics, baths, sunshine are real things to be enjoyed in themselves. Publicity begins by working on a natural appetite for pleasure. But it cannot offer the real object of pleasure and there is no convincing substitute for a pleasure in that pleasure's own terms. The more convincingly publicity conveys the pleasure of bathing in a warm, distant sea, the more the spectator-buyer will become aware that he is hundreds of miles away from that sea and the more remote the chance of bathing in it will seem to him. This is why publicity can never really afford to be about the product or opportunity it is proposing to the buyer who is not yet enjoying it. Publicity is never a celebration of a pleasure-in-itself. Publicity is always about the future buyer. It offers him an image of himself made glamorous by the product or opportunity it is trying to sell. The image then makes him envious of himself as he might be. Yet what makes this self-which-he-might-be enviable? The envy of others. Publicity is about social relations, not objects. Its promise is not of pleasure, but of happiness : happiness as judged from the outside by others. The happiness of being envied is glamour. Being envied is a solitary form of reassurance. It depends precisely upon not sharing your experience with those who envy you. You are observed with interest but you do not observe with interest - if you do, you will become less enviable. ... ... The spectator-buyer is meant to envy herself as she will become if she buys the product. She is meant to imagine herself transformed by the product into an object of envy for others, an envy which will then justify her loving herself. One could put this another way : the publicity images steals her love of herself as she is, and offers it back to her for the price of the product. (P. 128)

War -- is a last ditch moral nightmare. People begin worshiping a mysterious slouching beast, following after, bowing down, offering gifts, making much of zero; and worse. Love of death, idolatry, fear of life; that roughshod trek of war and warmakers throughout the world, hand in hand with death. Long live death! They wouldn't worship it if they weren't in love. Or if they weren't in fear. The second being a state of devouring, at least, as the first. I think the clue is the second masquerading as the first -- just as the beast is the ape of god; to do some thing successfully, you have to, above all, hide what your up to. In this way fear can ape love. Death can demand a tribute owed to life, the ape can play God. Such reflections are of course ill at ease by some: those to whom the state is a given, the church is a given, Western culture a given, war a given, consumerism a given, paying taxes a given. All the neat slots of existence into which one fits, birth to death and every point in between. Nothing to be created, no one to be responsible to, nothing to risk, no objections to lodge. Life is a mechanical horizontal sidewalk, of the kind you sometimes ride at airports between buildings. One is carried along, a zonked spectator... Every nation-state tends towards the imperial -- that is the point. Through banks, armies, secret police propaganda courts and jails, treaties, taxes, laws and orders, myths of civil obedience, assumptions of civic virtue at the top. Still it should be said of the political left, we expect something better. And correctly. We put more trust in those who show a measure of compassion, who denounce the hideous social arrangements that make war inevitable and human desire omnipresent; which fosters corporate selfishness, panders to appetites and disorder, waste the earth.

Endless love and voluptuous appetite pervaded this stifling nave in which settled the ardent sap of the tropics. Renée was wrapped in the powerful bridals of the earth that gave birth to these dark growths, these colossal stamina; and the acrid birth-throes of this hotbed, of this forest growth, of this mass of vegetation aglow with the entrails that nourished it, surrounded her with disturbing odours. At her feet was the steaming tank, its tepid water thickened by the sap from the floating roots, enveloping her shoulders with a mantle of heavy vapours, forming a mist that warmed her skin like the touch of a hand moist with desire. Overhead she could smell the palm trees, whose tall leaves shook down their aroma. And more than the stifling heat, more than the brilliant light, more than the great dazzling flowers, like faces laughing or grimacing between the leaves, it was the odours that overwhelmed her. An indescribable perfume, potent, exciting, composed of a thousand different perfumes, hung about her; human exudation, the breath of women, the scent of hair; and breezes sweet and swooningly faint were blended with breezes coarse and pestilential, laden with poison. But amid this strange music of odours, the dominant melody that constantly returned, stifling the sweetness of the vanilla and the orchids' pungency, was the penetrating, sensual smell of flesh, the smell of lovemaking escaping in the early morning from the bedroom of newlyweds.

BOWLS OF FOOD Moon and evening star do their slow tambourine dance to praise this universe. The purpose of every gathering is discovered: to recognize beauty and love what’s beautiful. “Once it was like that, now it’s like this,” the saying goes around town, and serious consequences too. Men and women turn their faces to the wall in grief. They lose appetite. Then they start eating the fire of pleasure, as camels chew pungent grass for the sake of their souls. Winter blocks the road. Flowers are taken prisoner underground. Then green justice tenders a spear. Go outside to the orchard. These visitors came a long way, past all the houses of the zodiac, learning Something new at each stop. And they’re here for such a short time, sitting at these tables set on the prow of the wind. Bowls of food are brought out as answers, but still no one knows the answer. Food for the soul stays secret. Body food gets put out in the open like us. Those who work at a bakery don’t know the taste of bread like the hungry beggars do. Because the beloved wants to know, unseen things become manifest. Hiding is the hidden purpose of creation: bury your seed and wait. After you die, All the thoughts you had will throng around like children. The heart is the secret inside the secret. Call the secret language, and never be sure what you conceal. It’s unsure people who get the blessing. Climbing cypress, opening rose, Nightingale song, fruit, these are inside the chill November wind. They are its secret. We climb and fall so often. Plants have an inner Being, and separate ways of talking and feeling. An ear of corn bends in thought. Tulip, so embarrassed. Pink rose deciding to open a competing store. A bunch of grapes sits with its feet stuck out. Narcissus gossiping about iris. Willow, what do you learn from running water? Humility. Red apple, what has the Friend taught you? To be sour. Peach tree, why so low? To let you reach. Look at the poplar, tall but without fruit or flower. Yes, if I had those, I’d be self-absorbed like you. I gave up self to watch the enlightened ones. Pomegranate questions quince, Why so pale? For the pearl you hid inside me. How did you discover my secret? Your laugh. The core of the seen and unseen universes smiles, but remember, smiles come best from those who weep. Lightning, then the rain-laughter. Dark earth receives that clear and grows a trunk. Melon and cucumber come dragging along on pilgrimage. You have to be to be blessed! Pumpkin begins climbing a rope! Where did he learn that? Grass, thorns, a hundred thousand ants and snakes, everything is looking for food. Don’t you hear the noise? Every herb cures some illness. Camels delight to eat thorns. We prefer the inside of a walnut, not the shell. The inside of an egg, the outside of a date. What about your inside and outside? The same way a branch draws water up many feet, God is pulling your soul along. Wind carries pollen from blossom to ground. Wings and Arabian stallions gallop toward the warmth of spring. They visit; they sing and tell what they think they know: so-and-so will travel to such-and-such. The hoopoe carries a letter to Solomon. The wise stork says lek-lek. Please translate. It’s time to go to the high plain, to leave the winter house. Be your own watchman as birds are. Let the remembering beads encircle you. I make promises to myself and break them. Words are coins: the vein of ore and the mine shaft, what they speak of. Now consider the sun. It’s neither oriental nor occidental. Only the soul knows what love is. This moment in time and space is an eggshell with an embryo crumpled inside, soaked in belief-yolk, under the wing of grace, until it breaks free of mind to become the song of an actual bird, and God.

You think you know what a man is? You have no idea what a man is. You think you know what a daughter is? You have no idea what a daughter is. You think you know what this country is? You have no idea what this country is. You have a false image of everything. All you know is what a fucking glove is. This country is frightening. Of course she was raped. What kind of company do you think she was keeping? Of course out there she was going to get raped. This isn't Old Rimrock, old buddy - she's out there, old buddy, in the USA. She enters that world, that loopy world out there, with whats going on out there - what do you expect? A kid from Rimrock, NJ, of course she didn't know how to behave out there, of course the shit hits the fan. What could she know? She's like a wild child out there in the world. She can't get enough of it - she's still acting up. A room off McCarter Highway. And why not? Who wouldn't? You prepare her for life milking the cows? For what kind of life? Unnatural, all artificial, all of it. Those assumptions you live with. You're still in your olf man's dream-world, Seymour, still up there with Lou Levov in glove heaven. A household tyrannized by gloves, bludgeoned by gloves, the only thing in life - ladies' gloves! Does he still tell the one about the woman who sells the gloves washing her hands in a sink between each color? Oh where oh where is that outmoded America, that decorous America where a woman had twenty-five pairs of gloves? Your kid blows your norms to kingdom come, Seymour, and you still think you know what life is?" Life is just a short period of time in which we are alive. Meredith Levov, 1964. "You wanted Ms. America? Well, you've got her, with a vengeance - she's your daughter! You wanted to be a real American jock, a real American marine, a real American hotshot with a beautiful Gentile babe on your arm? You longed to belong like everybody else to the United States of America? Well, you do now, big boy, thanks to your daughter. The reality of this place is right up in your kisser now. With the help of your daughter you're as deep in the sit as a man can get, the real American crazy shit. America amok! America amuck! Goddamn it, Seymour, goddamn you, if you were a father who loved his daughter," thunders Jerry into the phone - and the hell with the convalescent patients waiting in the corridor for him to check out their new valves and new arteries, to tell how grateful they are to him for their new lease on life, Jerry shouts away, shouts all he wants if it's shouting he wants to do, and the hell with the rules of hte hospital. He is one of the surgeons who shouts; if you disagree with him he shouts, if you cross him he shouts, if you just stand there and do nothing he shouts. He does not do what hospitals tell him to do or fathers expect him to do or wives want him to do, he does what he wants to do, does as he pleases, tells people just who and what he is every minute of the day so that nothing about him is a secret, not his opinions, his frustrations, his urges, neither his appetite nor his hatred. In the sphere of the will, he is unequivocating, uncompromising; he is king. He does not spend time regretting what he has or has not done or justifying to others how loathsome he can be. The message is simple: You will take me as I come - there is no choice. He cannot endure swallowing anything. He just lets loose. And these are two brothers, the same parents' sons, one for whom the aggression's been bred out, the other for whom the aggression's been bred in. "If you were a father who loved your daughter," Jerry shouts at the Swede, "you would never have left her in that room! You would have never let her out of your sight!

We are committed to involving as many people as possible, as young as possible, as soon as possible. Sometimes too young and too soon! But we intentionally err on the side of too fast rather than too slow. We don’t wait until people feel “prepared” or “fully equipped.” Seriously, when is anyone ever completely prepared for ministry? Ministry makes people’s faith bigger. If you want to increase someone’s confidence in God, put him in a ministry position before he feels fully equipped. The messages your environments communicate have the potential to trump your primary message. If you don’t see a mess, if you aren’t bothered by clutter, you need to make sure there is someone around you who does see it and is bothered by it. An uncomfortable or distracting setting can derail ministry before it begins. The sermon begins in the parking lot. Assign responsibility, not tasks. At the end of the day, it’s application that makes all the difference. Truth isn’t helpful if no one understands or remembers it. If you want a church full of biblically educated believers, just teach what the Bible says. If you want to make a difference in your community and possibly the world, give people handles, next steps, and specific applications. Challenge them to do something. As we’ve all seen, it’s not safe to assume that people automatically know what to do with what they’ve been taught. They need specific direction. This is hard. This requires an extra step in preparation. But this is how you grow people. Your current template is perfectly designed to produce the results you are currently getting. We must remove every possible obstacle from the path of the disinterested, suspicious, here-against-my-will, would-rather-be-somewhere-else, unchurched guests. The parking lot, hallways, auditorium, and stage must be obstacle-free zones. As a preacher, it’s my responsibility to offend people with the gospel. That’s one reason we work so hard not to offend them in the parking lot, the hallway, at check-in, or in the early portions of our service. We want people to come back the following week for another round of offending! Present the gospel in uncompromising terms, preach hard against sin, and tackle the most emotionally charged topics in culture, while providing an environment where unchurched people feel comfortable. The approach a church chooses trumps its purpose every time. Nothing says hypocrite faster than Christians expecting non-Christians to behave like Christians when half the Christians don’t act like it half the time. When you give non-Christians an out, they respond by leaning in. Especially if you invite them rather than expect them. There’s a big difference between being expected to do something and being invited to try something. There is an inexorable link between an organization’s vision and its appetite for improvement. Vision exposes what has yet to be accomplished. In this way, vision has the power to create a healthy sense of organizational discontent. A leader who continually keeps the vision out in front of his or her staff creates a thirst for improvement. Vision-centric churches expect change. Change is a means to an end. Change is critical to making what could and should be a reality. Write your vision in ink; everything else should be penciled in. Plans change. Vision remains the same. It is natural to assume that what worked in the past will always work. But, of course, that way of thinking is lethal. And the longer it goes unchallenged, the more difficult it is to identify and eradicate. Every innovation has an expiration date. The primary reason churches cling to outdated models and programs is that they lack leadership.