Colours Of Friendship Quotes

There seemed to be something tragic in a friendship so coloured by romance.

Let's give the world to the children just for one day like a balloon in bright and striking colours to play with let them play singing among the stars let's give the world to the children like a huge apple like a warm loaf of bread at least for one day let them have enough let's give the world to the children at least for one day let the world learn friendship children will get the world from our hands they'll plant immortal trees - "Let's Give the World to the Children

And his life was now, he felt, one monumental unreality, in which everything that did not matter - professional ambitions, the private pursuit of status, the colour of wallpaper, the size of an office or the matter of a dedicated car parking space - was treated with the greatest significance, and everything that did matter - pleasure, joy, friendship, loved - was deemed somehow peripheral.

I hope for a friendship where we can make each other laugh and all the colours we see in each other, on the days we are rainbows as much as on the days we are shades of grey.

Friendship is a kind of a flower that have many COLOURS and very sweet SMELL. A summer friend loves its COLOURS but a real friend loves its SMELL.

There seemed to him to be something tragic in a friendship so coloured by romance.

Keep it calm and watch the company you keep. It's either a red card or a green card you are holding. One guides you to go on, and the other makes you give up on scoring your goals

Life and I became friends some years ago - not the sort of exciting friendship I longed for as a child, but a kindly truce, a pleasure in coming home every day to my apartment. I have a moment now and then - as I peel an orange and take it from kitchen counter to table - when I feel almost a pang of contentment, perhaps at that raw colour.

There seemed to be something tragic in a friendship so coloured by romance

In some cases, we first need to disappoint or enrage someone, or to break their heart, for them to finally show us their true colours.

It tugs at me, filling me with the kind of seasick nostalgia that can hit you in the gut when you find an old concert ticket in your purse or an old coin machine ring you got down at the boardwalk on a day when you went searching for mermaids in the surf with your best friend. That punch of nostalgia hits me now and I start to sink down on the sky-coloured quilt, feeling the nubby fabric under my fingers, familiar as the topography of my hand.

To have been part of a Pharaonic slave system that had at its apex a divine sun king led him to understand unreality as the greatest force in life. And his life was now, he felt, one monumental unreality, in which everything that did not matter—professional ambitions, the private pursuit of status, the colour of wallpaper, the size of an office or the matter of a dedicated car parking space—was vested with the greatest significance, and everything that did matter—pleasure, joy, friendship, love—was deemed somehow peripheral. It made for dullness mostly and weirdness generally.

So the little prince tamed the fox. And when the time for him to leave was approaching: "Oh!", said the fox. "I am going to cry." "It's your own fault," said the little prince. "I never wished you any harm; but you wanted me to tame you..." "I know," said the fox. "And now you're going to cry!" said the little prince. "I know," said the fox. "So you have gained nothing from it at all!" "Yes, I have gained something," said the fox, "because of the colour of the corn.

MEMORY IS A KIND of friendship, a friendship with the more necessary parts of oneself. How often do we reach for the past’s genial knowledge to meet the unknowables of the present, asking once again that the anterior world might blossom into life and colour the current day? In this at least I cannot be alone.

You've been a really good friend to me, Richard. And I've sort of got to quite like having you around. Please don't go.' He squeezed her hand in his gently. 'Well,' he said, 'I've sort of got to quite like having you around, too. But I don't belong in this world. In my London...well, the most dangerous thing you ever have to watch out for is a taxi in a bit of a hurry. I like you too. I like you an awful lot. But I have to go home.' She looked up at him with her odd-coloured eyes, green and blue and flame. 'Then we won't ever see each other again,' she said. 'I suppose we won't' 'Thanks for everything you did,' she said, seriously. Then she threw her arms around him, and she squeezed him tightly enough that the bruises on his ribs hurt, and he hugged her back, just as tightly, making all his bruises complain violently, and he simply didn't care.

There seemed to him to be something tragic in a friendship so coloured by romance

Good choice,' Laura Said. 'Our neighbour, Mrs Crabtree, came round this morning and she put it best. Her theory is that fame is like a bubble. It looks gorgeous on the outside, as if it's been painted with pretty colours, but when you pop it there's nothing there. She said that life, love and friendship are what matters, and that what you do is more important than what you show.

No man will speak to his master; but to a wanderer and a friend, to him who does not come to teach or to rule, to him who asks for nothing and accepts all things, words are spoken by the camp-fires, in the shared solitude of the sea, in riverside villages, in resting-places surrounded by forests—words are spoken that take no account of race or colour. One heart speaks—another one listens; and the earth, the sea, the sky, the passing wind and the stirring leaf, hear also the futile tale of the burden of life.

Living and thinking, for yourself, is not a remarkable life, nor valuable, for humanity. It is an undeclared death of oneself. The life devoted, to others, creates relations and friendship, love, and unity, in societies and its inhabitants to make life colourful.

Dorian Gray frowned and turned his head away. He could not help liking the tall, graceful young man who was standing by him. His romantic, olive-coloured face and worn expression interested him. There was something in his low languid voice that was absolutely fascinating. His cool, white, flower-like hands, even, had a curious charm. They moved, as he spoke, like music, and seemed to have a language of their own. But he felt afraid of him, and ashamed of being afraid. Why had it been left for a stranger to reveal him to himself ? He had known Basil Hallward for months, but the friendship between them had never altered him. Suddenly there had come some one across his life who seemed to have disclosed to him life's mystery. And, yet, what was there to be afraid of ? He was not a schoolboy or a girl. It was absurd to be frightened.

For years, since the eighteenth century, and in each century since, we have said at home, in England, in Whitehall, that the day would come when our rule in India will end, not bloodily, but in peace, in—so we made it seem—a perfect gesture of equality and friendship and love. For years, for nearly a century, the books that Indians have read have been the books of our English radicals, our English liberals. There has been, you see, a seed. A seed planted in the Indian imagination and in the English imagination. Out of it was to come something sane and grave, full of dignity, full of thoughtfulness and kindness and peace and wisdom. For all these qualities are in us, in you, and in me, in old Joseph and Mr. Narayan and Mr. White and I suppose in Brigadier Reid. And they were there too, in Mr. Chaudhuri. For years we have been promising and for years finding means of putting the fulfilment of the promise off until the promise stopped looking like a promise and started looking only like a sinister prevarication, even to me, let alone to Indians who think and feel and know the same as me. And the tragedy is that between us there is this little matter of the colour of the skin, which gets in the way of our seeing through each other’s failings and seeing into each other’s hearts. Because if we saw through them, into them, then we should know. And what we should know is that the promise is a promise and will be fulfilled.” But

We were all grinning and everyone had their eyes open for once. Ian must have been moving - his hand was blurred. It was exactly how I imagined us, right down to Kieran's arm around me and the peace sign he was making above Matty's head. The big carving was behind us, and the other trees leaned into the picture, like giant people. Then a cloud went over the sun and Ian said he had better get going. I wished we had taken five pictures so that we could all have a copy. When I looked at the image again, the colours had already started to fade, as if it was a moment we could never have back.

Love is a feeling that must be felt from the heart and seen through inner beauty. Only if this was known to the youth, many a marriages would have blossomed with age and cherished through decades. Just like a plant that needs the sun, water and more time to grow into a beautiful tree with lovely leaves and flowers, love needs time to be nurtured over time, built on a strong foundation of friendship, trust and honesty. When this foundation is built and combined with the feeling that tickles you from within, that is when love actually happens, the rest is all infatuation, attraction or even lust.

Hitherto all that has given colour to existence has lacked a history: where would one find a history of love, of avarice, of envy, of conscience, of piety, of cruelty? Even a comparative history of law, as also of punishment, has hitherto been completely lacking. Have the different divisions of the day, the consequences of a regular appointment of the times for labour, feast, and repose, ever been made the object of investigation? Do we know the moral effects of the alimentary substances? Is there a philosophy of nutrition? (The ever-recurring outcry for and against vegetarianism proves that as yet there is no such philosophy!) Have the experiences with regard to communal living, for example, in monasteries, been collected? Has the dialectic of marriage and friendship been set forth? The customs of the learned, of trades-people, of areists, and of mechanics have they already found been found and thought about? There is so much in them to think about! All that up till now has been considered as the "conditions of existence," of human beings, and all reason, passion and superstition in this consideration have they been investigated to the end? The observation alone of the different degrees of development which the human impulses have attained, and could yet attain, according to the different moral climates, would furnish too much work for the most laborious; whole generations, and regular co-operating generations of the learned, would be needed in order to exhaust the points of view and the material here furnished. The same is true of the determining of the reasons for the differences of the moral climates ("on what account does this sun of a fundamental moral judgment and standard of highest value shine here and that sun there?") And there is again a new labour which points out the erroneousness of all these reasons, and determines the entire essence of the moral judgments hitherto made. Supposing all these labours to be accomplished, the most critical of all questions would then come into the foreground: whether science is in a position to provide goals for human action, after it has proved that it can take them away and destroy them and then would be the time for a process of experimenting, in which every kind of heroism could satisfy itself, an experimenting for centuries, which would put into the shade all the great labours and sacrifices of previous history. Science has not as yet built its Cyclopic buildings; but for that also the time will come.

A future marriage, or a past one, may be investigated and explained in terms of writing by one of its parties, but it is doubtful whether an existing marriage can ever be described directly in the first person and convey a sense of reality. Even those writers who suggest some of the substance of married life best, stylise heavily, losing the subtlety of the relationship at the price of a few accurately recorded, but isolated, aspects. To think at all objectively about one’s own marriage is impossible, while a balanced view of other people’s marriage is almost equally hard to achieve with so much information available, so little to be believed. Objectivity is not, of course, everything in writing; but, even after one has cast objectivity aside, the difficulties of presenting marriage are inordinate. Its forms are at once so varied, yet so constant, providing a kaleidoscope, the colours of which are always changing, always the same. The moods of a love affair, the contradictions of friendship, the jealousy of business partners, the fellow feeling of opposed commanders in total war, these are all in their way to be charted. Marriage, partaking of such – and a thousand more – dual antagonisms and participations, finally defies definition.

Chapter Eleven She did not spend long in the supermarket at Riverwalk, confining her purchases to supplies she would need for the next few days. There was beef for stew, a large pumpkin, a packet of beans, a dozen eggs, and two loaves of bread. The pumpkin looked delicious—almost perfectly round and deep yellow in colour, it sat on the passenger seat beside her so comfortably as she drove out of the car park, so pleased to be what it was, that she imagined conducting a conversation with it, telling it about the Orphan Farm and Mma Potokwane and her concerns over Mma Makutsi. And the pumpkin would remain silent, of course, but would somehow indicate that it knew what she was talking about, that there were similar issues in the world of pumpkins. She smiled. There was no harm, she thought, in allowing your imagination to run away with you, as a child’s will do, because the thoughts that came in that way could be a comfort, a relief in a world that could be both sad and serious. Why not imagine a talk with a pumpkin? Why not imagine going off for a drive with a friendly pumpkin, a companion who would not, after all, answer back; who would agree with everything you said, and would at the end of the day appear on your plate as a final gesture of friendship? Why not allow yourself a few minutes of imaginative silliness so that you could remember what it was like when you believed such things, when you were a child at the feet of your grandmother, listening to the old Setswana tales of talking trees and clever baboons and all the things that made up that world that lay just on the other side of the world we knew, the world of the real Botswana. Mma Ramotswe

There is a particular kind of pain, elation, loneliness, and terror involved in this kind of madness. When you’re high it’s tremendous. The ideas and feelings are fast and frequent like shooting stars, and you follow them until you find better and brighter ones. Shyness goes, the right words and gestures are suddenly there, the power to captivate others a felt certainty. There are interests found in uninteresting people. Sensuality is pervasive and the desire to seduce and be seduced irresistible. Feelings of ease, intensity, power, well-being, financial omnipotence, and euphoria pervade one’s marrow. But, somewhere, this changes. The fast ideas are far too fast, and there are far too many; overwhelming confusion replaces clarity. Memory goes. Humor and absorption on friends’faces are replaced by fear and concern. Everything previously moving with the grain is now against—you are irritable, angry, frightened, uncontrollable, and enmeshed totally in the blackest caves of the mind. You never knew those caves were there. It will never end, for madness carves its own reality. It goes on and on, and finally there are only others’ recollections of your behavior—your bizarre, frenetic, aimless behaviors—for mania has at least some grace in partially obliterating memories. What then, after the medications, psychiatrist, despair, depression, and overdose? All those incredible feelings to sort through. Who is being too polite to say what? Who knows what? What did I do? Why? And most hauntingly, when will it happen again? Then, too, are the bitter reminders—medicine to take, resent, forget, take, resent, and forget, but always to take. Credit cards revoked, bounced checks to cover, explanations due at work, apologies to make, intermittent memories (what did I do?), friendships gone or drained, a ruined marriage. And always, when will it happen again? Which of my feelings are real? Which of the me’s is me? The wild, impulsive, chaotic, energetic, and crazy one? Or the shy, withdrawn, desperate, suicidal, doomed, and tired one? Probably a bit of both, hopefully much that is neither. Virginia Woolf, in her dives and climbs, said it all: “How far do our feelings take their colour from the dive underground? I mean, what is the reality of any feeling?

But, sceptic that he was, he had one fanatical devotion, not for an idea, a creed, an art or a science, but for a man — for Enjolras. Grantaire admired, loved, and venerated Enjolras. The anarchic questioner of all beliefs had attached himself to the most absolute of all that circle of believers. Enjolras had conquered him not by any force of reason but by character. It is a not uncommon phenomenon. The sceptic clinging to a believer is something as elementary as the law of complementary colours. We are drawn to what we lack. No one loves daylight more than a blind man. The dwarf adores the drum-major. The toad has its eyes upturned to Heaven, and for what? — to watch the flight of the birds. Grantaire, earthbound in doubt, loved to watch Enjolras soaring in the upper air of faith. He needed Enjolras. Without being fully aware of it, or seeking to account for it himself, he was charmed by that chaste, upright, inflexible, and candid nature. Instinctively he was attracted to his opposite. His flabby, incoherent, and shapeless thinking attached itself to Enjolras as to a spinal column. He was in any case a compound of apparently incompatible elements, at once ironical and friendly, affectionate beneath his seeming indifference. His mind could do without faith, but his heart could not do without friendship: a profound contradiction, for affection in itself is faith. Such was his nature. There are men who seem born to be two-sided. They are Pollux, Patrocles, Nisus, Ephestion. They can live only in union with the other who is their reverse side; their name is one of a pair, always preceded by the conjunction "and"; their lives are not their own; they are the other side of a destiny which is not theirs. Grantaire was one of those, the reverse side of Enjolras. Truly the satellite of Enjolras, he formed one of that circle of young men, went everywhere with them and was only happy in their company. His delight was to see those figures moving amid the mists of wine, and they bore with him because of his good humour. Enjolras, the believer, despised the sceptic and soberly deplored the drunkard. His attitude towards him was one of pitying disdain. Grantaire was an unwelcome Ephestion. But, roughly treated though he was by Enjolras, harshly repulsed and rejected, he always came back, saying of him: "What a splendid statue!

When we reach a certain age we have opportunity to decide how we present ourselves to the world, and that age is getting ever younger. Even our young teenage generation is aware of fashion and we grow acutely more and more aware of how obsessed our society is with imagery and appearance. Or rather we become more aware that to get on in life we need to be brash and bright and sparkling all the time. That bright colours and big noises is what gets your through life, that any substance behind that is almost irrelevant to success. We only need look at who we proclaim as celebrities, who society rewards with wealth, that substance is not a prerequisite to success. Be bright, make a statement, choose a bold look, dye your hair, pierce your body, paint it with permanent ink, wear outlandish clothes and don't be afraid to say something crude or mean or controversial because that's the person you are. Or is it? Is it that when you've done with the all the additions to your body, the person you look at in the mirror is no longer the real you. It is a character, the one you think society wants you to be, that society has convinced you that you want to be, substance optional. One of the most beautiful moments of conversation on and offline I've had with some people is when they surprise me, a comment or opinion with substance and thought, something away fro their character, revealing the real individual in-between. So why hide that part of you. When did our society evolve into a place when people have to sell themselves as a larger than life character? When did being a little quiet, thoughtful, more subtly dressed stop being classy and become perceived as dull. When did people, intelligent people, start to realise that world didn't want them to be themselves and it was better to throw in some over the top extravagances, make claim to some extreme habits and tastes. These same people permanently seeking definition of the character they've become rather than friendship from real people who know it is purely superficial but go along with it anyway. You're not your unnaturally coloured hair or your mark applied to you by a skilled artist. You are not the label of clothes you wear nor the quirky colours you choose to represent yourself. Just be honest with yourself, attention seeking is an illness. Don't follow the trends like everyone else. Make your own. That's my objective, to unashamedly be myself, And that is probably why I always wear a lot of black. No tricks, no fancy colours, no parlour tricks to detract from who I am. I want people to see my subtance, not be clouded with smoke and mirrors and see a character that doesn't really exist.

When we reach a certain age we have opportunity to decide how we present ourselves to the world, and that age is getting ever younger. Even our young teenage generation is aware of fashion and we grow acutely more and more aware of how obsessed our society is with imagery and appearance. Or rather we become more aware that to get on in life we need to be brash and bright and sparkling all the time. That bright colours and big noises is what gets your through life, that any substance behind that is almost irrelevant to success. We only need look at who we proclaim as celebrities, who society rewards with wealth, that substance is not a prerequisite to success. Be bright, make a statement, choose a bold look, dye your hair, pierce your body, paint it with permanent ink, wear outlandish clothes and don't be afraid to say something crude or mean or controversial because that's the person you are. Or is it? Is it that when you've done with the all the additions to your body, the person you look at in the mirror is no longer the real you. It is a character, the one you think society wants you to be, that society has convinced you that you want to be, substance optional. One of the most beautiful moments of conversation on and offline I've had with some people is when they surprise me, a comment or opinion with substance and thought, something away fro their character, revealing the real individual in-between. So why hide that part of you. When did our society evolve into a place when people have to sell themselves as a larger than life character? When did being a little quiet, thoughtful, more subtly dressed stop being classy and become perceived as dull. When did people, intelligent people, start to realise that world didn't want them to be themselves and it was better to throw in some over the top extravagances, make claim to some extreme habits and tastes. These same people permanently seeking definition of the character they've become rather than friendship from real people who know it is purely superficial but go along with it anyway. You're not your unnaturally coloured hair or your mark applied to you by a skilled artist. You are not the label of clothes you wear nor the quirky colours you choose to represent yourself. Just be honest with yourself, attention seeking is an illness. Don't follow the trends like everyone else. Make your own. That's my objective, to unashamedly be myself, And that is probably why I always wear a lot of black. No tricks, no fancy colours, no parlour tricks to detract from who I am. I want people to see my subtance, not be clouded with smoke and mirrors and see a character that doesn't really exist.

In short, it was precisely the kind of friendship an Englishman makes on holiday, that he can make only on holiday. A friendship that crosses class and colour, a friendship that takes as its basis physical proximity and survives because the Englishman assumes the physical proximity will not continue.

Friendships He walked the street with his hat on, as he held on tightly to his stick, tall, sensing his way, up the path and steps. There she stood ready for the day, with a smile, and her multi-coloured hair, beside her, her faithful friend, as they walked together. One, Two, Three holding on tight, as they walked together, sharing stories, making sure he was safe. Pushed, guided, not to get lost, as she held on tight to the ball, moving it backwards and forwards. There he sat as they exchanged, ideas, passions and choices, with a smile and a thank you. There they stood as they exchanged the daily news, the coffee, a handshake, and a good day. There they walked, as they watched, listened, and shared the beauty of nature, picking the flowers, touching the leaves, and smelling the sweetness. Did you find your friend? ... So many, on the way ... Did you stop? Did you listen? Did you share? By Natasha Parker

We forgive our friends their darkness and focus on their light. Assuming the light returns. If it doesn’t, well, the friend must want to sleep, so shut the door and leave them to it.

We are all like colourful crayons, each one just as important!

May God bless you with all the colours of life - may your days be filled with joy, happiness, and friendship, and may your heart be filled with the beautiful shades of love. On this auspicious occasion, I hope you and your family have a wonderful time playing with vibrant colours, singing and dancing to cheerful tunes, and sharing laughter and happiness with your loved ones. May your life be as colourful and bright as the beautiful hues of Holi. Wishing you and your family a happy and blessed Holi. May your day be filled with fun, frolic, and endless memories to cherish.

There is a particular kind of pain, elation, loneliness, and terror involved in this kind of madness. When you’re high it’s tremendous. The ideas and feelings are fast and frequent like shooting stars, and you follow them until you find better and brighter ones. Shyness goes, the right words and gestures are suddenly there, the power to captivate others a felt certainty. There are interests found in uninteresting people. Sensuality is pervasive and the desire to seduce and be seduced irresistible. Feelings of ease, intensity, power, well-being, financial omnipotence, and euphoria pervade one’s marrow. But, somewhere, this changes. The fast ideas are far too fast, and there are far too many; overwhelming confusion replaces clarity. Memory goes. Humor and absorption on friends’ faces are replaced by fear and concern. Everything previously moving with the grain is now against—you are irritable, angry, frightened, uncontrollable, and enmeshed totally in the blackest caves of the mind. You never knew those caves were there. It will never end, for madness carves its own reality. It goes on and on, and finally there are only others’ recollections of your behavior—your bizarre, frenetic, aimless behaviors—for mania has at least some grace in partially obliterating memories. What then, after the medications, psychiatrist, despair, depression, and overdose? All those incredible feelings to sort through. Who is being too polite to say what? Who knows what? What did I do? Why? And most hauntingly, when will it happen again? Then, too, are the bitter reminders—medicine to take, resent, forget, take, resent, and forget, but always to take. Credit cards revoked, bounced checks to cover, explanations due at work, apologies to make, intermittent memories (what did I do?), friendships gone or drained, a ruined marriage. And always, when will it happen again? Which of my feelings are real? Which of the me’s is me? The wild, impulsive, chaotic, energetic, and crazy one? Or the shy, withdrawn, desperate, suicidal, doomed, and tired one? Probably a bit of both, hopefully much that is neither. Virginia Woolf, in her dives and climbs, said it all: “How far do our feelings take their colour from the dive underground? I mean, what is the reality of any feeling?

What else is woman but a foe to friendship, an unescapable punishment, a necessary evil, a natural temptation, a desirable calamity, a domestic danger, a delectable detriment, an evil of nature, painted with fair colours!

Going to Moscow was a dream for us,' Ilich said years later. He and his younger brother started the course within weeks of Soviet tanks rolling into Czechoslovakia to crush the heady 'Prague Spring'. But they soon found that discipline at the cosmopolitan university, whose 6000 students were all selected through the Communist Party of their country of origin, was as stifling as its modernist architecture. Drab grey concrete blocks squatted around a charmless artificial pond. The only dash of colour was a map of the world painted on to the façade of one block in a valiant attempt to symbolise the ideals of the university: from an open book, symbol of learning, a torch emerges, issuing multicoloured flames that spread like waves across the planisphere. Perhaps Ilich drew some comfort from glancing up at the mural as, huddled against the rigours of the Russian winter and wearing a black beret in tribute to Che Guevara who had died riddled by bullets in October of the previous year, he trudged across the bleak square on his way to lectures. Coincidentally, the base of the flame is very close to Venezuela. Rules and regulations governed virtually every aspect of Ilich's life from the moment he started the first year's induction course, which was designed to flesh out his knowledge of the Russian language and introduce him to the delights of Marxist society before he launched into his chosen subjects, languages and chemistry. Like father, like son. Ilich rebelled against the rules, preferring to spend his time chasing girls. He would often crawl back to his room drunk. His professors at the university, some of them children of Spanish Civil War veterans who had sought refuge in Moscow, were unimpressed by his academic performance. 'His name alone, Ilich Ramírez Sánchez, was so strange that people were curious about him,' relates Kirill Privalov, a journalist on the newspaper Druzhba (Friendship) which was printed at the small university press, and an acquaintance of Ilich. The Venezuelan's escapades, wildly excessive by the standards of the university, only fanned people's interest. 'llich was not at all the typical student sent by his country's Communist Party, nothing to do with the good little soldier of Mao who laboured in the fields every summer. He was a handsome young man although his cheeks looked swollen, and he was a great bon viveur. Flush with cash sent by his parents, Ilich could afford to spend lavishly on whisky and champagne in the special stores that only accepted payment in hard currencies and which were off-limits to most people. More Russian than the Russians, the privileged student and his friends would throw over their shoulders not only empty glasses but bottles as well. The university authorities, frustrated in their attempts to impose discipline on Ilich, reasoned that his freedom of action would be drastically limited if the allowance that his father sent him were reduced. But when they asked Ramírez Navas to be less generous, the father, piqued, retorted that his son had never wanted for anything. 'The university had a sort of vice squad, and at night students were supposed either to study or sleep,' recounts Privalov. "One night the patrol entered Ilich's room and saw empty bottles of alcohol and glasses on the table, but he was apparently alone. The squad opened the cupboard door and a girl who was completely drunk fell out. She was naked and was clutching her clothes in her hands. They asked her what she was doing there and she answered: 'I feel pity for the oppressed.' She was obviously a prostitute. Another time, and with another girl, Ilich didn't bother to hide her in the cupboard. He threw her out of the window. This one was fully dressed and landed in two metres of snow a foor or two below. She got up unhurt and shouted abuse at him.

Alone, [Chamcha] all at once remembered that he and Pamela had once disagreed, as they disagreed on everything, on a short-story they’d both read, whose theme was precisely the nature of the unforgivable. Title and author eluded him, but the story came back vividly. A man and a woman had been intimate friends (never lovers) for all their adult lives. On his twenty-first birthday (they were both poor at the time) she had given him, as a joke, the most horrible, cheap glass vase she could find, in colours a garish parody of Venetian gaiety. Twenty years later, when they were both successful and greying, she visited his home and quarrelled with him over his treatment of a mutual friend. In the course of the quarrel her eye fell upon the old vase, which he still kept in pride of place on his sitting-room mantelpiece, and, without pausing in her tirade, she swept it to the floor, crushing it beyond hope of repair. He never spoke to her again; when she died, half a century later, he refused to visit her deathbed or attend her funeral, even though messengers were sent to tell him that these were her dearest wishes. ‘Tell her,’ he said to the emissaries, 'that she never knew how much I valued what she broke.’ The emissaries argued, pleaded, raged. If she had not known how much meaning he had invested in the trifle, how could she in all fairness be blamed? And had she not made countless attempts, over the years, to apologize and atone? And she was dying, for heaven’s sake; could not this ancient, childish rift be healed at last? They had lost a lifetime’s friendship; could they not even say goodbye? 'No,’ said the unforgiving man. – 'Really because of the vase? Or are you concealing some other, darker matter?’ – 'It was the vase,’ he answered, 'the vase, and nothing but.’ Pamela thought the man petty and cruel, but Chamcha had even then appreciated the curious privacy, the inexplicable inwardness of the issue. 'Nobody can judge an internal injury,’ he had said, 'by the size of the superficial wound, of the hole.

Regardless of your gender, age, race, disability, colour, ethnic or national origin, how you use time each day decides who you become.

The men in her life were clean-cut, well-bred, reliable, unpretentious and good company. “Diana is an Uptown girl who has never gone in for downtown men,” observes Rory Scott. If they wore a uniform or had been cast aside by Sarah so much the better. She felt rather sorry for Sarah’s rejects and often tried, unsuccessfully, to be asked out by them. So she did washing for William van Straubenzee, one of Sarah’s old boyfriends, and ironed the shirts of Rory Scott, who had then starred in a television documentary about Trooping the Colour, and Diana regularly stayed for weekends at his parents’ farm near Petworth, West Sussex. She continued caring for his wardrobe during her royal romance, on one occasion delivering a pile of freshly laundered shirts to the back entrance of St. James’s Palace, where Rory was on duty, in order to avoid the press. James Boughey was another military man who took her out to restaurants and the theatre and Diana visited Simon Berry and Adam Russell at their rented house on the Blenheim estate when they were undergraduates at Oxford. There were lots of boyfriends but none became lovers. The sense of destiny which Diana had felt from an early age shaped, albeit unconsciously, her relationships with the opposite sex. She says: “I knew I had to keep myself tidy for what lay ahead.” As Carolyn observes: “I’m not a terrible spiritual person but I do believe that she was meant to do what she is doing and she certainly believes that. She was surrounded by this golden aura which stopped men going any further, whether they would have liked to or not, it never happened. She was protected somehow by a perfect light.” It is a quality noted by her old boyfriends. Rory Scott says roguishly: “She was very sexually attractive and the relationship was not a platonic one as far as I was concerned but it remained that way. She was always a little aloof, you always felt that there was a lot you would never know about her.” In the summer of 1979 another boyfriend, Adam Russell, completed his language degree at Oxford and decided to spend a year travelling. He left unspoken the fact that he hoped the friendship between himself and Diana could be renewed and developed upon his return. When he arrived home a year later it was too late. A friend told him: “You’ve only got one rival, the Prince of Wales.

Over the last few years the counselling, the friendships and the holistic therapies she has embraced have enabled her to win back her personality, a character which has been smothered by her husband, the royal system, and the public’s expectations towards their fairy-tale princess. The woman behind the mask is not a flighty, skittish young thing nor a vision of saintly perfection. She is, however, a much quieter, introverted and private person than many would like to believe. As Carolyn Bartholomew says: “She has never liked the media although they’ve been friends to her. Actually she has always been shy of them.” As she has matured over the last three years the physical changes in her have been noticeable. When she asked Sam McKnight to cut her hair in a shorter sportier style it was a public statement of the way she felt she had altered. Her voice, too, is a barometer of the way she has matured. When she speaks of the “dark ages”, her tone is flat and soft, almost fading to nothing, as though dredging thoughts from a dim recess of her heart which she only visits with trepidation. When she is feeling “centered”. And in charge of herself her voice is lively, colourful and brimming with wry amusement. When Oonagh Toffolo first visited Diana at Kensington Palace in September 1989 she observed that the Princess was timid and would never look her straight in the eye. She says: “Over the last two years she has got in touch with her own nature and has found a new confidence and sense of liberation which she had never known before.” Her observation is borne out by others. As one friend who first met Diana in 1989 recalls: “My initial impression was of a very shy and retiring person. She bowed her head low and hardly looked at me when she spoke. Diana emanated such sadness and vulnerability that I just wanted to give her a hug. She has matured enormously since that time. She now has a purpose in life and is no longer the lost soul of that first meeting.

Friendship has no language ,no colour ,no religion ..it simply does not hold any passport ! '-Fida Qutob

Apparently there were seven stages of grief but that was a neat way of putting it. Grief was messy and didn't colour inside the lines

Kirsty turned to Rachel. ”What should we choose?” she asked. ”What fits with rainbow colours?” “Easy,” said Rachel. “Our theme should be friendship. That fits with rainbows – the fairies taught us that!” The girls held hands and smiled at each other. “That’s perfect,” Kirsty replied. “We’re very lucky. I’m so glad we met each other that day on the boat to Rainspell Island.” “Me too,” said Rachel.

Dorian Gray frowned and turned his head away. He could not help liking the tall, graceful young man who was standing by him. His romantic, olive-coloured face and worn expression interested him. There was something in his low languid voice that was absolutely fascinating. His cool, white, flowerlike hands, even, had a curious charm. They moved, as he spoke, like music, and seemed to have a language of their own. But he felt afraid of him, and ashamed of being afraid. Why had it been left for a stranger to reveal him to himself? He had known Basil Hallward for months, but the friendship between them had never altered him. Suddenly there had come some one across his life who seemed to have disclosed to him life’s mystery.

A Magic Hour’s Dreaming by Stewart Stafford Is there a sight more fair than wheaten fields, Awaiting the sun's ambush to potently ignite? Colour vibrates beyond the eye revealed, To live, dance and breathe in honeyed light. Nature’s palette, painted hues so bright, Invites the bees to sip and man to dream, Of engineered art, dazzling to the sight, Authored lightning in a celestial seam. The creator’s canvas, mint beyond decay, Invites the inner child to replenish at source, Where Nature’s staff casts shadows away, Friendships bond as a trickling stream's course. An eyeblink flash carved in history's tree, Treasured riches pooled of those by our side. For in sepia’s sunflower memory, We court the hand of an agreeable bride. Fading birdsong underscores this bottled time, In butterfly hearts, the hourglass stilled sublime. Autumn's leaves, ochre embers, curtsied fall, Farewell Summer, until roused in New Year's call. © 2024, Stewart Stafford. All rights reserved.

Errol Flynn was a film actor whose performances gave pleasure to many millions. On June 20, 1909, he was born in Hobart, Tasmania, and on October 14, 1959, he died in Vancouver, British Columbia. When he was seventeen he was expelled from school in Sydney, and in the next 33 years he lived a life which was full, lusty, restless and colourful. In his career, in his three marriages, in his friendships, in his quarrels, and in bed with the many women he took there, he lived with zest and irregularity. The lives of film stars are not cast in the ordinary mould, and in some respects Errol Flynn’s was more stellar than most. When he died, he posed the only question that I have to decide: where was he domiciled at the date of his death?

Let Wednesday put a rainbow into your life.

White people have a stunning power in English-speaking majority countries, and not in the ways that people talk about very often. The power is that they belong to, or operate in, calculated friendship cults that some people of colour want to be loved and desired within.

Living and thinking for yourself is neither a remarkable life nor valuable for humanity; it is an undeclared death of oneself. A life devoted to others creates relations, friendship, love, and unity in societies and their inhabitants to make life colourful.

The other member of the small band of friends was Daisy, a fawn-coloured dairy cow with a lovely heart. She was a gentle, kind, dreamy soul, who loved nothing more than to slowly wander the paddocks, trailing her nose through the long grass in search of an eating experience she had once had years earlier. Her inability to ever recreate that “incredible grass eating day” was a topic she often returned to.

Designing a website, app, or logo is similar to designing a national flag. Each colour should have a meaning behind it. Or the colours should match the value you represent.

Faith will give you strength and comfort and prevent you from becoming too fearful. Negative emotions such as hate, fear and anger will corrupt your decision making processes, leading to a spiralling, self-perpetuating circle of negativity. Faith will protect you, be that faith in God, Christianity, family or friendship. The power of light will help keep the soul bright even under the darkest of clouds. ‘Spirituality is not the jurisdiction of just one religion or one group; it is for all races, colours and creeds to adopt as they so wish.

They were, David decided, a very colourful lot, but apart from Herries himself he was unable, during those first weeks, to strike up a friendship with any one of them. It was as though he had joined a band of castaways on a desert island, the lone survivor of a subsequent wreck, and at first he was inclined to view his isolation as the inevitable result of his own mental confusion. In the end he took his problem to Herries. 'In a sense you are an outsider, my dear chap,' he said, 'and that's the reason I grabbed you the moment you showed up. You're the bridge, don't you see? A passage over a generation gap, and it isn't the conventional generation gap we all have to cross if we know our business properly. Your gap, caused by the war, is semi permanent. It might take twenty years to close.' 'But some of the chaps on the staff are only a year or so older than I am,' David argued. 'There's the C.3 men, and Carter.' 'It's not a matter of years, but of experience, don't you see? What are our casualties to date? Not far short of three million, I'd say, and a third of them dead at eighteen-plus. No one who hasn't been out can imagine what it's like. Mentally a man like you must have aged about a year every month, and that makes you immeasurably senior to theorists like me, and faithful old buffers like Cordwainer, Acton and Gibbs. Someone has to tackle the job of nudging all those young rascals over the threshold into what I sincerely hope will be an entirely new world. We can't do it because we're even more adrift than they are and haven't a compass reading between us. In a year or so I daresay we can find you some help. Hang it all, everyone in his early twenties can't be dead or maimed or gassed. In the meantime you're on your own, lad.

It was through Leonard Montefiore, a member of the Central British Fund set up to help German Jews after 1933, that Churchill received the reply to a query he had made of the Baroness. On 9 December 1935, Montefiore wrote to Churchill: ‘I had a message from the Baroness von Goldschmidt Rothschild that you would like to see a translation of the recent Nuremberg laws affecting the Jews in Germany. I therefore enclose a translation of the laws which appeared in the Manchester Guardian together with a commentary and also one from The Times. I also enclose a translation of the administrative regulations. I also venture to send a small pamphlet of my own, which attempts to give a description of the situation as it was just before the laws were passed.’17 The Manchester Guardian cutting, dated 16 September 1935, set out the text of the Nuremberg Laws, which forbade, among other things, ‘Marriage between Jews and citizens of the nation of German or kindred blood.’ The newspaper noted that ‘Another section of this law forbids Jews to employ female citizens of German or kindred blood in their households. Jews are also forbidden to hoist the Reich or national flag or to display the Reich colours. On the other hand they are permitted to display the Jewish colours. The execution of this right is under State protection.’ The Manchester Guardian noted that ‘The principal burden of the Law was to deprive German Jews (many of whose ancestors had come to Germany more than a thousand years before, and many of whom had fought in the German Army in the First World War) of German citizenship.’18 Churchill absorbed these harsh facts, and recognised yet more clearly how central and how implacable were Nazi anti-Jewish policies, both on paper and in practice.

Four years ago the clocks started turning back. I open my eyes and see nothing. I feel nothing below or above me. I feel the absence of things. The absence of my flesh, my bones, my body, my mind. All that is left is awareness. I see nothing but the absence of colour. It’s not a black darkness. It’s simply nothing. The interior of a black hole. I recall news of a black hole lingering along the edges of our solar system. All that time ago. Four years ago. When the clocks started turning back. I hear nothing. Until there is a something. A small thing. A voice. I listen. There are more voices. The sounds are human. How long has it been since I’ve heard a human? The sounds scratch along my now present attention. They carve into my hearing. They are horrid, wretched things. Voices screaming. Growing loud and desperate. How many voices? Billions. This is the birth of our species. We are born screaming. It’s all we know to do. We have screamed for eternity. Within this empty space.