Gerald Important Quotes

She could see so clearly now that he was only a childish fancy, no more important really than her spoiled desire for the aquamarine earbobs she had coaxed out of Gerald. For, once she owned the earbobs, they had lost their value, as everything except money lost its value once it was hers.

But don't you think one can be happy when on is married? Perfectly happy. But the happiness of a married man, my dear Gerald, depends on the people he has not married. But if one is in love? One should always be in love. That is the reason one should never marry.

And when you are away, Gerald...with...her - oh, think of me sometimes. Don't forget me.

If I went back to college again, I'd concentrate on two areas learning to write and to speak before an audience. Nothing in life is more important than the ability to communicate effectively.

The next day brought more visitors. Sarah was eating a simple luncheon with Charis, Ariel, and Guinevere and was experiencing for the first time in her life the pleasure of talking freely with other girls she trusted. It wasn't that they talked about anything of importance. Indeed, most of their conversation was hopelessly trivial- Mordecai would have shaken his head sadly over such frivolity, Sarah reflected with an inward smile. But to talk so openly, and to laugh so unrestrainedly, was somehow far more significant than any single thing that was said.

But, to the philosopher, my dear Gerald, women represent the triumph of matter over mind - just as men represent the triumph of mind over morals.

But the happiness of a married man, my dear Gerald, depends on the people he has not married.

Anybody in public life is well aware of how important the judgments of the press are. I'm firmly convinced that if the good Lord had made the world today, he would have spent six days creating the heavens and earth and all the living creatures upon it. But on the seventh day, he would not have rested. He would have had to justify it to Helen Thomas. (Gerald Ford as quoted by Helen Thomas.)

New political systems and philosophies were imported into the Near East under the general term democracy and grafted artificially into a society which was feudal in nature and theocratic in spirit. The results were not happy...

Every woman is a rebel, and usually in wild revolt against herself. GERALD.

LORD ILLINGWORTH. Men marry because they are tired; women because they are curious. Both are disappointed. GERALD.

GERALD. Love is a very wonderful thing, isn't it? LORD ILLINGWORTH. When one is in love one begins by deceiving oneself. And one ends by deceiving others. That is what the world calls a romance.

It has always amazed me that these people who are trying to learn and understand the world around us before it is bulldozed out of existence, have to work on piteously low salaries or on minuscule and precarious grants, while they do one of the most important jobs in the world. For it is only by learning how the planet works that we will see what we are doing wrong and have a chance to save it and ourselves as well.

I can be of no real help to another unless I see that the two of us are in this together, that all of our differences are superficial and meaningless, and that only the countless ways we are alike has any importance at all.

I was on the point of explaining to Gerald that the world has always laughed at its own tragedies, that being the only way in which it has been able to bear them. And that, consequently, whatever the world has treated seriously belongs to the comedy side of things.

When our lives are congruent with the Lord’s will, we are empowered spiritually. Remember what Joseph Smith was taught in Liberty Jail? If we let ‘virtue garnish [our] thoughts unceasingly; then shall [our] confidence wax strong in the presence of God’ (D&C 121:45). That is what we want as we seek to strengthen our faith. We want our confidence to be strong in God’s presence. We don’t want to shrink away because we are filled with shame. We want the kind of faith that caused Amanda Barnes Smith to immediately ask God for help in a time of extreme need. She did so in full confidence that He would answer because by then she had been hated and persecuted for His name’s sake. And so she knew her life was pleasing to her Heavenly Father! I believe this is what Paul meant when he said, ‘let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need’ (Hebrews 4:16). That kind of confidence, that kind of boldness comes from having actual knowledge we are living as God would have us live, doing what God would have us do. Here is another reason why these tender mercies and divine signatures are so important to us. They not only teach us about God’s nature, which strengthens our faith, but they are also a confirming witness that god is pleased with us—sometimes even delighted with us.

But the happiness of a married man, my dear Gerald, depends on the people he has not married. GERALD.

Shame and Fame: These are the leader’s most important tools of coercion, absent money or guns.

The single most important lesson is this: Focus on clarity. Concentrate on precisions. Don’t worry about constructing beautiful sentences. Beauty comes from meaning, not language. Accuracy is the most effective style of all.

I do not think we can ever adequately define or understand love; I do not think we were ever meant to. We are meant to participate in love without really comprehending it. We are meant to give ourselves, live ourselves into love’s mystery. It is the same for all important things in life; there is a mystery within them that our definitions and understandings cannot grasp. Definitions and understandings are images and concepts created by our brains to symbolize what is real. Our thoughts about something are never the thing itself. Further, when we think logically about something, our thoughts come sequentially – one after another. Reality is not confined to such linearity; it keeps happening all at once in each instant. The best our thoughts can do is try to keep a little running commentary in rapid, breathless sequence. . . A certain asceticism of mind, a gentle intellectual restraint, is needed to appreciate the important things in life. To be open to the truth of love, we must relinquish our frozen comprehensions and begin instead to appreciate. To comprehend is to grasp; to appreciate is to value. Appreciation is gentle seeing, soft acknowledgement, reverent perception. Appreciation can be a pleasant valuing: being awed by a night sky, touched by a symphony, or moved by a caress without needing to understand why. It can also be painful: feeling someone’s suffering, being shocked by loss or disaster without comprehending the reason. Appreciation itself is a kind of love; it is our direct human responsiveness, valuing what we cannot grasp. Love, the life of our heart, is not what we think. It is always ready to surprise us, to take us beyond our understandings into a reality that is both insecure and wonderful.

Now she could look back down the long years and see herself in green flowered dimity, standing in the sunshine at Tara, thrilled by the young horseman with his blond hair shining like a silver helmet. She could see so clearly now that he was only a childish fancy, no more important really than her spoiled desire for the aquamarine earbobs she had coaxed out of Gerald. For, once she owned the earbobs, they had lost their value, as everything except money lost its value once it was hers. And so he, too, would have become cheap if, in those first far-away days, she had ever had the satisfaction of refusing to marry him. If she had ever had him at her mercy, seen him grown passionate, importunate, jealous, sulky, pleading, like the other boys, the wild infatuation which had possessed her would have passed, blowing away as lightly as mist before sunshine and light wind when she met a new man.

Equating the planet Nibiru with the word Heaven, as used in the Bible, is an important detail when re-examining prayers like “Our Father who art in Heaven…” shining a whole new light on who the Father in Heaven actually was, namely Anu. Thus the prayer must have originated among one of his kids on Earth, Enlil, Enki, or Ninmah or Ninharsag

If your whole team consists of novice programmers, your expertise will give you considerable power; but if the other team members are also experts, they will attach less importance to your technical expertise. In that case, they’ll pay more attention to organizational power, like the power to acquire extra hardware, to extend the schedule, or to capture a more interesting assignment.

War was a great leveller. It smoothed out the furrows between men; it proved the futility of snobbism and the comparative unimportance of position and prominence when faced with a universal problem. The Armistice came in time to prevent Gerald from seeing the ugliness and horror of war from personal fighting experience, but those months at Bushey shook him to a certain extent, and acted as a splendid antidote to self-importance.

Excessive preoccupation with psyche and evil - either from supportive or antagonistic standpoints - fosters a degree of self-consciousness and self-importance that is very likely to eclipse the ever-present mystery of God's truth. Discernments are essential, but it is not at all necessary or helpful to become attached to making them. If possible, it is best to see psychological phenomena such as dreams, fantasies, images, and thoughts as manifestations of God's potential in the same way that nature, art, relationships, and all other phenomena are. Gazing into an empty, blue sky, kneeling in prayer in a cathedral, and recalling memories associated with a dream can all be worthwhile spiritual explorations. The can also all be distractions from spiritual exploration. The beauty of the sky or the cathedral can create an absorption with sensate experience, just as dream analysis can create ego-absorption.

Before, one needed God as the agent of recovery, the divine dispenser of grace. Now this need is developing into a love for God as God’s self. This is a beautiful happening, but it brings with it a new relinquishment that can feel deeply threatening. Along with the sweetness of emerging love comes a certain shakiness about recovery. Recovery is no longer the single most important thing in life. Something else has taken its place, and the fear of relapse grows.

Only God knows the future. When told by doctors in 2014 that cancer could cease function of his mind and body in two years or less, the author experienced a transition. Suddenly all priorities were rearranged in order of their eternal value. Many of those things that seemed so important the day before, became nothing: a grudge was dropped, a hurt forgiven, a threat dismissed, an apprehension set aside, a bucket list reduced to one or two accomplishments prior to death.

In the great spiritual traditions of the world, attachments are seen as any concerns that usurp our desire for love, anything that becomes more important to us than God. Paul Tillich said that whatever we are ultimately concerned with is God for us. At any given moment, that with which we are most concerned is most likely to be something other than the true God. No matter how religious we may think we are, our addictions are always capable of usurping our concern for God.

The importance of experiences lies not so much in their precise nature as in one's response to them. In part this represents a harkening back to an old principle of discernment...of evaluating an experience in relation to its fruits. More deeply, however, we are speaking of remaining attentive to the mystery and reality of God behind> all phenomena, refusing to allow superficial appearances to distract us from this central concern. We do a disservice to ourselves and others when we allow our interest in the nature of a phenomenon to obscure the mysterious wonder of the very existence of that phenomenon.

People in our modern developed world are ambivalent about . . . spaciousness. On the one hand, we long for space . . . On the other hand, we are liable to become very uncomfortable when such spaces do open up. . . . Today many of us have been so conditioned by efficiency that such times feel unproductive, irresponsible, lazy, even selfish. . . . We somehow must realign our attitudes toward spaciousness. We must begin to see it as presence rather than absence, friend instead of enemy. This is the most important practical challenge we face in being consciously in love. It will not be easy, because we have come to associate space with fear, emptiness with negativity, lack of fulfilment with dysfunction. . . . We are addicted to fulfilment, to the eradication of all emptiness.

It is a good rule of thumb for spiritual directors to ask themselves, What truly constitutes our spiritual concern here? Am I really being attentive to the Lord in this? What things are getting in the way of our simple, humble intention towards the working of the Holy Spirit in this person's life? All human experience can be said to be spiritual in the largest sense, but spiritual direction should deal primarily with those qualities that seem most clearly and specifically spiritual, those that reveal the presence or leadings of God, or evidence of grace, working most directly in a person's life. This becomes increasingly important as spiritual direction progresses over time with any given individual. In the course of spiritual maturation, concern with superficial psychological experience must give way to a much more basic concern for the discernment of good and evil.

Classic Eastern and Western spiritual traditions identify three ways of approaching life: the way of action, the way of knowing, and the way of feeling. It is assumed that a full life involves all three, but at any given time a person tends to prefer one. It is not important to do psychological gymnastics to figure out which orientation you might have. It is critical, however, to recognize that neither love nor anything else of consequence can rightfully be reduced to one narrow vision. Love is feeling – tenderness, caring, and longing – but it is also much more. Love is action – kindness, charity, and commitment – and again, it is much more. Love is knowing – openness of attitude, realization of connectedness, expansion of attention beyond ourselves – and still it is more. . . In both Eastern and Western spirituality, there is a fourth way, an appreciation that embraces action, feeling, and knowing and also seeks the “more” that love always is. . . In the West, it is called the contemplative way. Contemplative moments can happen in crisis, excitement, and great activity, or in quiet stillness and simple appreciation. However it happens, contemplation and immerses us in the reality of the moment. We are no longer standing apart and reflecting upon our experience, we are vitally, consciously involved with what is going on. Everything is more clear, more real than it usually is. . . . Contemplative appreciation is the fullest possible realization of love. The contemplative moments that come to us all as flashes of immediate presence or glimpses of the way life yearns to be lived. They are hints of the vast, graceful gift of love that has already been given to the family of humanity. The contemplative heart says, “only open your hands, receive the gift.” This does not mean we can control contemplation or that we can be contemplative at will. It is a gift that we can accept only as it is given. But it is given far more frequently, for more steadily than we could ever imagine.

The phone rang. It was a familiar voice. It was Alan Greenspan. Paul O'Neill had tried to stay in touch with people who had served under Gerald Ford, and he'd been reasonably conscientious about it. Alan Greenspan was the exception. In his case, the effort was constant and purposeful. When Greenspan was the chairman of Ford's Council of Economic Advisers, and O'Neill was number two at OMB, they had become a kind of team. Never social so much. They never talked about families or outside interests. It was all about ideas: Medicare financing or block grants - a concept that O'Neill basically invented to balance federal power and local autonomy - or what was really happening in the economy. It became clear that they thought well together. President Ford used to have them talk about various issues while he listened. After a while, each knew how the other's mind worked, the way married couples do. In the past fifteen years, they'd made a point of meeting every few months. It could be in New York, or Washington, or Pittsburgh. They talked about everything, just as always. Greenspan, O'Neill told a friend, "doesn't have many people who don't want something from him, who will talk straight to him. So that's what we do together - straight talk." O'Neill felt some straight talk coming in. "Paul, I'll be blunt. We really need you down here," Greenspan said. "There is a real chance to make lasting changes. We could be a team at the key moment, to do the things we've always talked about." The jocular tone was gone. This was a serious discussion. They digressed into some things they'd "always talked about," especially reforming Medicare and Social Security. For Paul and Alan, the possibility of such bold reinventions bordered on fantasy, but fantasy made real. "We have an extraordinary opportunity," Alan said. Paul noticed that he seemed oddly anxious. "Paul, your presence will be an enormous asset in the creation of sensible policy." Sensible policy. This was akin to prayer from Greenspan. O'Neill, not expecting such conviction from his old friend, said little. After a while, he just thanked Alan. He said he always respected his counsel. He said he was thinking hard about it, and he'd call as soon as he decided what to do. The receiver returned to its cradle. He thought about Greenspan. They were young men together in the capital. Alan stayed, became the most noteworthy Federal Reserve Bank chairman in modern history and, arguably the most powerful public official of the past two decades. O'Neill left, led a corporate army, made a fortune, and learned lessons - about how to think and act, about the importance of outcomes - that you can't ever learn in a government. But, he supposed, he'd missed some things. There were always trade-offs. Talking to Alan reminded him of that. Alan and his wife, Andrea Mitchell, White House correspondent for NBC news, lived a fine life. They weren't wealthy like Paul and Nancy. But Alan led a life of highest purpose, a life guided by inquiry. Paul O'Neill picked up the telephone receiver, punched the keypad. "It's me," he said, always his opening. He started going into the details of his trip to New York from Washington, but he's not much of a phone talker - Nancy knew that - and the small talk trailed off. "I think I'm going to have to do this." She was quiet. "You know what I think," she said. She knew him too well, maybe. How bullheaded he can be, once he decides what's right. How he had loved these last few years as a sovereign, his own man. How badly he was suited to politics, as it was being played. And then there was that other problem: she'd almost always been right about what was best for him. "Whatever, Paul. I'm behind you. If you don't do this, I guess you'll always regret it." But it was clearly about what he wanted, what he needed. Paul thanked her. Though somehow a thank-you didn't seem appropriate. And then he realized she was crying.

(The dark night of the spirit) is more a deep and ongoing process of unknowing that involves the loss of habitual experience. This includes, at different times and in different ways, loss of attachment to sensate gratification and to usual aspirations and motivations, loss of previously construed faith-understandings, and loss of God-images. Accompanying this, of course, are loss of self-image/importance and of preconceptions about one’s own identity.

if you watch Netflix ten hours a week but complain you have no time to be an ecclesial theologian. At the end of the day, we make time for what is important, and if being an ecclesial theologian is a priority, you will find a way to schedule it.

It is important to demonstrate to the unfree world that one of the privileges of democracies is to enjoy freedom of travel and intercourse and the exchange of knowledge and ideas. [Gerald Barry, from article in English Speaking World, 1950.]

Equating the planet Nibiru with the word Heaven, as used in the Bible, is an important detail when re-examining prayers like “Our Father who art in Heaven…” shining a whole new light on who the Father in Heaven actually was, namely Anu. Thus the prayer must have originated among one of his kids on Earth,

There are many other intense feelings associated with pregnancy, which Gerald Caplan refers to as “a period of increased susceptibility to crisis, a period when problems of an important nature appear to be present in an increased degree.”2 In addition to the external economic and social changes there are internal changes, both metabolic and emotional. For mother there is a new role, particularly if this is her first baby; there is the aloneness of labor and the loneliness of being home with the baby, particularly if she previously had been a career woman; and there is the new responsibility of structuring time. There also is a profound realization for the woman having her first baby that she will never be a little girl again, that she has passed beyond the pale into the older

Zoos, he argued, would eventually be the last sanctuary for wild things as man increased in numbers and slowly encroached on the natural habitat. It was inevitable that when the interests of man conflicted with those of wildlife, the animals would go to the wall. His most cherished ambition in life was to create a special zoo where he could keep and breed some of these creatures in the hope that they would not be completely exterminated, and the one thing he felt passionately about was that all zoos must cease to be mere showplaces and become true scientific institutions where the welfare of the animals was of paramount importance.

If I went back to college again, I’d concentrate on two areas: learning to write and to speak before an audience. Nothing in life is more important than the ability to communicate effectively.” —GERALD FORD

It is not unnatural to claim, therefore, that the most immediate and important short-cut in knowledge that the comprehensive or educated man can take comes to him through his human and personal relations. There is no better way of getting at the spirits of facts, of tracing out valuable and practical laws or generalisations, than the habit of trying things on to people in one’s mind.

One of the biggest lessons-and another gift of the dark night-is the realization that I'm not as much in control of life as I'd like to be. This is not an easy learning, especially for take-charge people like me, people who think the can-and more important, should-be in control of things. Other people are more naturally able to go with the flow of life. They deal with things as best they can and then go on to the next moment. They too have their dark nights, but they don't pester themselves. Either way, each experience of the dark night gives its gifts, leaving us freer than we were before, more available, more responsive, and more grateful. Like not knowing and lack of control, freedom and gratitude are abiding characteristics of the dark night. But they don't arrive until the darkness passes. They come with the dawn.

Progress,' said Audrey shortly....'It's important to destroy [nature] so we can have more electricity so that we can then have colour television to show us what the world is really like.

We can now apply our lessons from our discussion of multilevel selection: if there are two levels of selection operating on a moral rule, then the strength of the different selective pressures will be critical in determining which of the two is more influential. If cultural competition decreases or moderates, then we can expect INDIVIDUAL-level selection to be a much stronger determinant. An interesting hypothesis thus emerges: if cultural evolution is genuinely multilevel in this way, then in eras of decreased GROUP competition, public justification of a rule should be a much stronger force in a rule's selection as it is competing for individual agents' endorsement against alternative rules. On the other hand, in eras of intense inter-group competition, we should expect that rules are not well-aligned with the moral commitment of individuals, but which are selected at the group level, may predominate. This in turn, leads to another important point. In multilevel analysis, effective high-level GROUP selection inherently restraints lower-level INDIVIDUAL selection. There really is no point to invoking higher-level selection if it does not. In the evolution of cooperation literature, the point of invoking a GROUP-level selection is to restrain the success of INDIVIDUAL (selfish) agents so that within-group less adaptive, cooperative agents can thrive. A mammal can be seen as a case of GROUP-level selection, insofar as the possible strategies of individual cells are constrained by the adaptive needs of the GROUP (individual mammal). A cancer cell is precisely a part that has broken free of these restraints, and because of this threatens ultimately system collapse. We might say, in a rough and ready way, that restricting the social influence of INDIVIDUAL-level preferences (in which a rule's within group fitness is determined by its attractiveness to individuals) in order to secure system-wide functionality is precisely what GROUP selection accomplishes. If GROUP-level pressures are great, the rules will be less responsive to the aims of the INDIVIDUAL agents, and indeed significantly restricting their actions will be critical to the culture's success. When GROUP-level selection is strong, it is entirely appropriate to call a culture a 'superorganism.' In such a culture, rules will tend to be more restrictive, and public justification may be less important

My wife Tabby is an incredible woman who has taught our family the importance of joy, gratitude, and love. Her positive attitude and outlook on life have been an inspiration to us all.

Fire is real and is vitally important for human life, but we cannot touch it without suffering the consequences. So it is with God. His being and ours cannot coexist in direct contact with each other, but at the same time we cannot exist without him. The persons of the Godhead reveal this incomprehensible divine being to us, making it possible for us to have some connection with it in spite of our radical incompatibility with its nature, but they are not merely expressions of the divine being, nor are they bound by it.

Gianluigi Nuzzi, the author of the 2009 book that precipitated the string of events from Caloia’s exit to the motu proprio, expressed the feelings of many Vaticanologists: “A few years ago, an anti-money-laundering law in the Vatican and the Holy See would have been unthinkable. They used to say, ‘We’re a sovereign state; these are our affairs.’ The important thing is that they created an anti-money-laundering law and an authority to enforce it. Without that, the Vatican Bank will remain an offshore bank.

The fine-structure constant is ubiquitous throughout physics. I’ve already noted its connection to the electromagnetic interaction. In atomic physics, the binding energy, fine-structure splitting, and Lamb shift are all proportional to powers of α. In condensed matter physics, α characterizes Josephson junction oscillations and quantum Hall resistance steps. In addition, α is an important component of our system of fundamental constants. [Physics Today]

If they want to kill us so desperately, then surely we are worthwhile, valid, of importance to the world.

The theological enterprise is — at root — a conversation. As such, a community of conversation partners is vital to the theological task. The monasteries, cathedrals, and universities were not simply important as financial patrons, but also as a means of networking a community of theologians without which theological conversations could not happen. Again, in our present context, such networks exist almost exclusively in the academy.

The holy struggle to remain faithful to what the Church has handed down to us requires the radicality that Cardinal Sarah wrote about in his 2015 book God or Nothing. The powerful of this world often exaggerate their importance and power and try to manipulate people by means of self-serving ideologies that, in fact, deprive the people of their God-given freedoms. In truth, either we believe in God and his truth or we have nothing, not even ourselves.