Incidental Love Quotes

I don't want to live, I want to love first and live incidentally.

You never called me back," he said. "I called you so many times and you never called me back." Magnus looked at Alec as if he'd lost his mind. "Your city is under attack," he said. "The wards have been broken, and the streets are full of demons. And you want to know why I haven't called you?" Alec set his jaw in a stubborn line. "I want to know why you haven't called me back." Magnus threw his hands up in the air in a gesture of utter exasperation. Alec noted with interest that when he did it, a few sparks escaped from his fingertips, like fireflies escaping from a jar. "You're an idiot." "Is that why you haven't called me? Because I'm an idiot?" "No." Magnus strode toward him. "I didn't call you because I'm tired of you only wanting me around when you need something. I'm tired of watching you be in love with someone else - someone, incidentally, who will never love you back. Not the way I do." "You love me?" "You stupid Nephilim," Magnus said patiently. "Why else am I here? Why else would I have spent the past few weeks patching up all your moronic friends every time they got hurt? And getting you out of every ridiculous situation you found yourself in? Not to mention helping you win a battle against Valentine. And all completely free of charge!

No." Magnus strode toward him. "I didn't call you because I'm tired of you only wanting me around when you need something. I'm tired of watching you be in love with someone else-someone, incidentally, who will never love you back. Not the way I do.

I didn't call you because I'm tired of you only wanting me around when you need something. I'm tired of watching you be in love with someone else - someone, incidentally, who will never love you back. Not the way I do.

I dont' want to live - I want to love first, and live incidentally.

I don’t want to live— 
I want to love first, and live…incidentally.

There’s nothing in all the world I want but you and your precious love. All the material things are nothing. I’d just hate to live a sordid, colorless existence because you’d soon love me less and less and I’d do anything — anything — to keep your heart for my own. I don’t want to live—I want to love first, and live incidentally… Don’t—don’t ever think of the things you can’t give me. You’ve trusted me with the dearest heart of all—and it’s so damn much more than anybody else in all the world has ever had.

Harry, despite your privileged insight into Voldemort’s world (which, incidentally, is a gift any Death Eater would kill to have), you have never been seduced by the Dark Arts, never, even for a second, shown the slightest desire to become one of Voldemort’s followers!” “Of course I haven’t!” said Harry indignantly. “He killed my mum and dad!” “You are protected, in short, by your ability to love!” said Dumbledore loudly.

No matter how much I may love—scratch that, loved, past tense—Josh, I was no dummy. Everyone knows the Y chromosome carries with it the instinctive urge to lie under pressure. Which, incidentally, was what Josh was going to be under when I found him. Serious pressure. On his larynx.

I do not want to live. I want to love and then to live, incidentally.

All right then, I’ll be mad at you on this score, which incidentally is no great misfortune, as things balance out quite well if there’s a little anger for you lurking in one corner of my heart.

He took a deep breath. “You make me question myself,” he said. “All the time, every day. I was brought up to believe I had to be perfect. A perfect warrior, a perfect son. Even when I came to live with the Lightwoods, I thought I had to be perfect, because otherwise they would send me away. I didn’t think love came with forgiveness. And then you came along, and you broke everything I believed into pieces, and I started to see everything differently. You had—so much love, and so much forgiveness, and so much faith. So I started to think that maybe I was worth that faith. That I didn’t have to be perfect; I had to try, and that was good enough.” He lowered his eyelids; she could see the faint pulse at his temple, feel the tension in him. “So I think you were the wrong person for the Jace that I was, but not the Jace that I am now, the Jace you helped make me. Who is, incidentally, a Jace I like much better than the old one. You’ve changed me for the better.

Scott-there's nothing in the world I want but you-and your precious love. All the material things are nothing. I'd just hate to live in a sordid, colorless existence-because you'd soon love less-and less-and I'd do anything-anything-to keep your heart for my own-I don't want to live-I want to love first and live incidentally.

In many people, incidentally, the gift of having good friends is much greater than the gift of being a good friend.

I don't want to live - I want to love first, and live incidentally

In 2004 our forty-second president, George W. Bush, the leader of the free world, proposed an amendment to the U.S. Constitution to forever ban gay marriage--which was already illegal. In opinion polls, about 50 percent of this country said they thought Bush had the right idea. If half this country feels so threatened by two people of the same gender being in love and having sex (and, incidentally, enjoying equal protection under the law), that they turn their attention--during wartime--to blocking rights already denied to homosexuals, then all the cardio striptease classes in the world aren't going to render us sexually liberated.

The most important part of seeing Darla every night wasn’t the fooling around. It was the few minutes we talked while holding each other, the feeling of security I got with her, the feeling of being understood and loved. Before the eruption, I wouldn’t have believed that I could cuddle up every night with the girl who starred in my dreams and not be totally preoccupied with sex. But the trek across Iowa had changed something. I wanted, needed to see her so badly that it woke me up at night. But making out was incidental to my need – nice when it happened, but secondary to the simple pleasure of sleeping beside her.

To be sensual, I think, is to respect and rejoice in the force of life, of life itself, and to be present in all that one does, from the effort of loving to the breaking of bread. It will be a great day for America, incidentally, when we begin to eat bread again, instead of the blasphemous and tasteless foam rubber that we have substituted for it. And I am not being frivolous now, either. Something very sinister happens to the people of a country when they begin to distrust their own reactions as deeply as they do here, and become as joyless as they have become.

Incidentally, it helps to have enemies. While love is a beautiful emotion, far more empires have been built, books written, wrongs righted, fights won, and ambitions realized out of vengeful desire to prove some critic wrong, or existential dread of some perceived enemy, than all the love in the world. Love is grand, but hate and fear last longer.

Inferiority is not banal or incidental even when it happens to women. It is not a petty affliction like bad skin or circles under the eyes. It is not a superficial flaw in an otherwise perfect picture. It is not a minor irritation, nor is it a trivial inconvenience, an occasional aggravation, or a regrettable but (frankly) harmless lapse in manners. It is not a “point of view” that some people with soft skins find “ offensive. ” It is the deep and destructive devaluing of a person in life, a shredding of dignity and self-respect, an imposed exile from human worth and human recognition, the forced alienation of a person from even the possibility of wholeness or internal integrity. Inferiority puts rightful self-love beyond reach, a dream fragmented by insult into a perpetually recurring nightmare; inferiority creates a person broken and humiliated inside. The fragments— scattered pieces and sharp slivers of someone who can never be made whole—are then taken to be the standard of what is normal in her kind: women are like that. The insult that hurt her—inferiority as an assault, ongoing since birth—is seen as a consequence, not a cause, of her so-called nature, an inferior nature. In English, a graceful language, she is even called a piece. It is likely to be her personal experience that she is insufficiently loved. Her subjectivity itself is second-class, her experiences and perceptions inferior in the world as she is inferior in the world. Her experience is recast into a psychologically pejorative judgment: she is never loved enough because she is needy, neurotic, the insufficiency of love she feels being in and of itself evidence of a deep-seated and natural dependency. Her personal experiences or perceptions are never credited as having a hard core of reality to them. She is, however, never loved enough. In truth; in point of fact; objectively: she is never loved enough. As Konrad Lorenz wrote: “ I doubt if it is possible to feel real affection for anybody who is in every respect one’s inferior. ” 1 There are so many dirty names for her that one rarely learns them all, even in one’s native language.

The Persian Version Truth-loving Persians do not dwell upon The trivial skirmish fought near Marathon. As for the Greek theatrical tradition Which represents that summer's expedition Not as a mere reconnaisance in force By three brigades of foot and one of horse (Their left flank covered by some obsolete Light craft detached from the main Persian fleet) But as a grandiose, ill-starred attempt To conquer Greece - they treat it with contempt; And only incidentally refute Major Greek claims, by stressing what repute The Persian monarch and the Persian nation Won by this salutary demonstration: Despite a strong defence and adverse weather All arms combined magnificently together.

I don’t want to live. I want to love first, and live incidentally. —Zelda Fitzgerald

I have absorbed into myself my own eleven years there not as something shameful nor as a nightmare to be cursed: I have come almost to love that monstrous world, and now, by a happy turn of events, I have also been entrusted with many recent reports and letters. So perhaps I shall be able to give some account of the bones and flesh of that salamander—which, incidentally, is still alive

Good is to be found neither in the sermons of religious teachers and prophets, nor in the teachings of sociologists and popular leaders, nor in the ethical systems of philosophers... And yet ordinary people bear love in their hearts, are naturally full of love and pity for any living thing. At the end of the day's work they prefer the warmth of the hearth to a bonfire in the public square. Yes, as well as this terrible Good with a capital 'G', there is everyday human kindness. The kindness of an old woman carrying a piece of bread to a prisoner, the kindness of a soldier allowing a wounded enemy to drink from his water-flask, the kindness of youth towards age, the kindness of a peasant hiding an old Jew in his loft. The kindness of a prison guard who risks his own liberty to pass on letters written by a prisoner not to his ideological comrades, but to his wife and mother. The private kindness of one individual towards another; a petty, thoughtless kindness; an unwitnessed kindness. Something we could call senseless kindness. A kindness outside any system of social or religious good. But if we think about it, we realize that this private, senseless, incidental kindness is in fact eternal. It is extended to everything living, even to a mouse, even to a bent branch that a man straightens as he walks by. Even at the most terrible times, through all the mad acts carried out in the name of Universal Good and the glory of States, times when people were tossed about like branches in the wind, filling ditches and gullies like stones in an avalanche – even then this senseless, pathetic kindness remained scattered throughout life like atoms of radium.

If half this country feels so threatened by two people of the same gender being in love and having sex (and, incidentally, enjoying equal protection under the law), that they turn their attention—during wartime—to blocking rights already denied to homosexuals, then all the cardio striptease classes in the world aren’t going to render us sexually liberated.

Kim Jong Il, incidentally, has been made head of the party and of the army, but the office of the presidency is still 'eternally' held by his adored and departed dad, who died on July 8, 1994, at 82. (The Kim is dead. Long live the Kim.) This makes North Korea the only state in the world with a dead president. What would be the right term for this? A necrocracy? A thanatocracy? A mortocracy? A mausolocracy? Anyway, grimly appropriate for a morbid system so many of whose children have died with grass in their mouths.

When was the burning that of fire? When was it fear? When sorrow? That any gesture can be understood as the necessary, mostly incidental price the body pays for whatever response comes past gesture, past the body that made it: to what extent can this be said, and it be true? and it be false? Under what conditions? Under whose conditions? Thus the waves. Thus the light of the sun across them.

It is a strange fact, incidentally, that religious apologists love the anthropic principle. For some reason that makes no sense at all, they think it supports their case. Precisely the opposite is true. The anthropic principle, like natural selection, is an alternative to the design hypothesis. It provides a rational, design-free explanation for the fact that we find ourselves in a situation propitious to our existence.

By attempting to kill you, Voldemort himself singled out the remarkable person who sits here in front of me, and gave him the tools for the job! It is Voldemort's fault that you were able to see into his thoughts, his ambitions, that you even understand the snakelike language in which he gives orders, and yet, Harry, despite your privileged insight into Voldemort's world (which, incidentally, is a gift any Death Eater would kill to have), you have never been seduced by the Dark Arts, never, even for a second, shown the slightest desire to become one of Voldemort's followers!" "Of course I haven't!" said Harry indignantly. "He killed my mum and dad!" "You are protected, in short, by your ability to love!" said Dumbledore loudly. "The only protection that can possibly work against the lure of power like Voldemort's! In spite of all the temptation you have endured, all the suffering, you remain pure of heart, just as pure as you were at the age of eleven, when you stared into a mirror that reflected your heart's desire, and it showed you only the way to thwart Lord Voldemort, and not immortality or riches. Harry, have you any idea how few wizards could have seen what you saw in that mirror? Voldemort should have known then what he was dealing with, but he did not!

167 It’s one of those days when the monotony of everything oppresses me like being thrown into jail. The monotony of everything is merely the monotony of myself, however. Each face, even if seen just yesterday, is different today, because today isn’t yesterday. Each day is the day it is, and there was never another one like it in the world. Only our soul makes the identification – a genuinely felt but erroneous identification – by which everything becomes similar and simplified. The world is a set of distinct things with varied edges, but if we’re near-sighted, it’s a continual and indecipherable fog. I feel like fleeing. Like fleeing from what I know, fleeing from what’s mine, fleeing from what I love. I want to depart, not for impossible Indias or for the great islands south of everything, but for any place at all – village or wilderness – that isn’t this place. I want to stop seeing these unchanging faces, this routine, these days. I want to rest, far removed, from my inveterate feigning. I want to feel sleep come to me as life, not as rest. A cabin on the seashore or even a cave in a rocky mountainside could give me this, but my will, unfortunately, cannot. Slavery is the law of life, and it is the only law, for it must be observed: there is no revolt possible, no way to escape it. Some are born slaves, others become slaves, and still others are forced to accept slavery. Our faint-hearted love of freedom – which, if we had it, we would all reject, unable to get used to it – is proof of how ingrained our slavery is. I myself, having just said that I’d like a cabin or a cave where I could be free from the monotony of everything, which is the monotony of me – would I dare set out for this cabin or cave, knowing from experience that the monotony, since it stems from me, will always be with me? I myself, suffocating from where I am and because I am – where would I breathe easier, if the sickness is in my lungs rather than in the things that surround me? I myself, who long for pure sunlight and open country, for the ocean in plain view and the unbroken horizon – could I get used to my new bed, the food, not having to descend eight flights of stairs to the street, not entering the tobacco shop on the corner, not saying good-morning to the barber standing outside his shop? Everything that surrounds us becomes part of us, infiltrating our physical sensations and our feeling of life, and like spittle of the great Spider it subtly binds us to whatever is close, tucking us into a soft bed of slow death which is rocked by the wind. Everything is us, and we are everything, but what good is this, if everything is nothing? A ray of sunlight, a cloud whose shadow tells us it is passing, a breeze that rises, the silence that follows when it ceases, one or another face, a few voices, the incidental laughter of the girls who are talking, and then night with the meaningless, fractured hieroglyphs of the stars.

Maybe the truth is that saying goodbye seems to me a rejection of human warmth - even the minimal warmth that makes us feel solitude less. I mean real solitude, which rises up by surprise and lasts a few seconds, the solitude that derives not from lack of company or affection, but from our innate separateness from one another.

Science is an inherent contradiction — systematic wonder — applied to the natural world. In its mundane form, the methodical instinct prevails and the result, an orderly procession of papers, advances the perimeter of knowledge, step by laborious step. Great scientific minds partake of that daily discipline and can also suspend it, yielding to the sheer love of allowing the mental engine to spin free. And then Einstein imagines himself riding a light beam, Kekule formulates the structure of benzene in a dream, and Fleming’s eye travels past the annoying mold on his glassware to the clear ring surrounding it — a lucid halo in a dish otherwise opaque with bacteria — and penicillin is born. Who knows how many scientific revolutions have been missed because their potential inaugurators disregarded the whimsical, the incidental, the inconvenient inside the laboratory?

His clumsiness is at least an incidental sign of his sincerity: we tend not to get very anxious when seducing people we don’t much care about.

It was while teaching at this school that Auden experienced the vision that lay at the heart of “A Summer Night.” He later wrote about it in these words: One fine summer night in June 1933 I was sitting on a lawn after dinner with three colleagues, two women and one man. We liked each other well enough but we were certainly not intimate friends, nor had any one of us a sexual interest in another. Incidentally, we had not drunk any alcohol. We were talking casually about everyday matters when, quite suddenly and unexpectedly, something happened. I felt myself invaded by a power which, though I consented to it, was irresistible and certainly not mine. For the first time in my life I knew exactly—because, thanks to the power, I was doing it—what it means to love one’s neighbour as oneself.

(Incidentally, Allen reportedly delivered one of the most damning verdicts on Batman & Robin when Schumacher, who had worked with Woody on great films like Love and Death, called him to bemoan the awful reviews. ‘They’re saying I’ve made the worst film ever,’ cried Joel, to which Allen sympathetically responded, ‘Making the worst film ever would actually be an achievement – you haven’t even done that.’ Who says critics are mean?)

Mathematics is not a science from our point of view, in the sense that it is not a natural science. The test of its validity is not experiment. We must, incidentally, make it clear from the beginning that if a thing is not a science, it is not necessarily bad. For example, love is not a science. So, if something is said not to be a science, it does not mean that there is something wrong with it; it just means that it is not a science.

The Manger of Incidentals " We are surrounded by the absurd excess of the universe. By meaningless bulk, vastness without size, power without consequence. The stubborn iteration that is present without being felt. Nothing the spirit can marry. Merely phenomenon and its physics. An endless, endless of going on. No habitat where the brain can recognize itself. No pertinence for the heart. Helpless duplication. The horror of none of it being alive. No red squirrels, no flowers, not even weed. Nothing that knows what season it is. The stars uninflected by awareness. Miming without implication. We alone see the iris in front of the cabin reach its perfection and quickly perish. The lamb is born into happiness and is eaten for Easter. We are blessed with powerful love and it goes away. We can mourn. We live the strangeness of being momentary, and still we are exalted by being temporary. The grand Italy of meanwhile. It is the fact of being brief, being small and slight that is the source of our beauty. We are a singularity that makes music out of noise because we must hurry. We make a harvest of loneliness and desiring in the blank wasteland of the cosmos.

A few months ago on a school morning, as I attempted to etch a straight midline part on the back of my wiggling daughter's soon-to-be-ponytailed blond head, I reminded her that it was chilly outside and she needed to grab a sweater. "No, mama." "Excuse me?" "No, I don't want to wear that sweater, it makes me look fat." "What?!" My comb clattered to the bathroom floor. "Fat?! What do you know about fat? You're 5 years old! You are definitely not fat. God made you just right. Now get your sweater." She scampered off, and I wearily leaned against the counter and let out a long, sad sigh. It has begun. I thought I had a few more years before my twin daughters picked up the modern day f-word. I have admittedly had my own seasons of unwarranted, psychotic Slim-Fasting and have looked erroneously to the scale to give me a measurement of myself. But these departures from my character were in my 20s, before the balancing hand of motherhood met the grounding grip of running. Once I learned what it meant to push myself, I lost all taste for depriving myself. I want to grow into more of a woman, not find ways to whittle myself down to less. The way I see it, the only way to run counter to our toxic image-centric society is to literally run by example. I can't tell my daughters that beauty is an incidental side effect of living your passion rather than an adherence to socially prescribed standards. I can't tell my son how to recognize and appreciate this kind of beauty in a woman. I have to show them, over and over again, mile after mile, until they feel the power of their own legs beneath them and catch the rhythm of their own strides. Which is why my parents wake my kids early on race-day mornings. It matters to me that my children see me out there, slogging through difficult miles. I want my girls to grow up recognizing the beauty of strength, the exuberance of endurance, and the core confidence residing in a well-tended body and spirit. I want them to be more interested in what they are doing than how they look doing it. I want them to enjoy food that is delicious, feed their bodies with wisdom and intent, and give themselves the freedom to indulge. I want them to compete in healthy ways that honor the cultivation of skill, the expenditure of effort, and the courage of the attempt. Grace and Bella, will you have any idea how lovely you are when you try? Recently we ran the Chuy's Hot to Trot Kids K together as a family in Austin, and I ran the 5-K immediately afterward. Post?race, my kids asked me where my medal was. I explained that not everyone gets a medal, so they must have run really well (all kids got a medal, shhh!). As I picked up Grace, she said, "You are so sweaty Mommy, all wet." Luke smiled and said, "Mommy's sweaty 'cause she's fast. And she looks pretty. All clean." My PRs will never garner attention or generate awards. But when I run, I am 100 percent me--my strengths and weaknesses play out like a cracked-open diary, my emotions often as raw as the chafing from my jog bra. In my ultimate moments of vulnerability, I am twice the woman I was when I thought I was meant to look pretty on the sidelines. Sweaty and smiling, breathless and beautiful: Running helps us all shine. A lesson worth passing along.

If the distinction is not held too rigidly nor pressed too far, it is interesting to think of Shakespeare's chief works as either love dramas or power dramas, or a combination of the two. In his Histories, the poet handles the power problem primarily, the love interest being decidedly incidental. In the Comedies, it is the other way around, overwhelmingly in the lighter ones, distinctly in the graver ones, except in Troilus and Cressida--hardly comedy at all--where without full integration something like a balance is maintained. In the Tragedies both interests are important, but Othello is decidedly a love drama and Macbeth as clearly a power drama, while in Hamlet and King Lear the two interests often alternate rather than blend.

You are getting a wooden leg for your birthday, and you are going to love it. Incidentally, this means removing your leg below the knee. You’ll make lots of friends. You can even attach a bundle of straw at the end, like a broom, and apply to be a janitor.

Leave off driving your composers. It might prove to be as dangerous as it is generally unnecessary. After all, composing cannot be turned out like spinning or sewing. Some respected colleagues (Bach, Mozart, Schubert) have spoilt the world terribly. But if we can’t imitate them in the beauty of their writing, we should certainly beware of seeking to match the speed of their writing. It would also be unjust to put all the blame on idleness alone. Many factors combine to make writing harder for us (my contemporaries), and especially me. If, incidentally, they would use us poets for some other purpose, they would see that we are thoroughly and naturally industrious dispositions . . . . I have no time: otherwise I should love to chat on the difficulty of composing and how irresponsible publishers are.

Portia we can admire because, having seen her leave her Earthly Paradise to do a good deed in this world (one notices, incidentally, that in this world she appears in disguise), we know that she is aware of her wealth as a moral responsibility, but the other inhabitants of Belmont, Bassanio, Gratiano, Lorenzo and Jessica, for all their beauty and charm, appear as frivolous members of a leisure class, whose carefree life is parasitic upon the labors of others, including usurers. When we learn that Jessica has spent fourscore ducats of her father’s money in an evening and bought a monkey with her mother’s ring, we cannot take this as a comic punishment for Shylock’s sin of avarice; her behavior seems rather an example of the opposite sin of conspicuous waste. Then, with the example in our minds of self-sacrificing love as displayed by Antonio, while we can enjoy the verbal felicity of the love duet between Lorenzo and Jessica, we cannot help noticing that the pairs of lovers they recall, Troilus and Cressida, Aeneas and Dido, Jason and Medea, are none of them examples of self-sacrifice or fidelity. […] Belmont would like to believe that men and women are either good or bad by nature, but Antonio and Shylock remind us that this is an illusion; in the real world, no hatred is totally without justification, no love totally innocent.

It is difficult for me to wag my finger at you from so very far away, particularly as my heart aches for you but really, darling, you must pack up this nonsensical situation once and for all. It is really beneath your dignity, not your dignity as a famous artist and a glamorous star, but your dignity as a human, only too human being. Curly [the shaven-headed Brynner] is attractive, beguiling, tender and fascinating, but he is not the only man in the world who merits those delightful adjectives?… do please try to work out for yourself a little personal philosophy and DO NOT, repeat DO NOT be so bloody vulnerable. To hell with God damned ‘L’Amour.’ It always causes far more trouble than it is worth. Don’t run after it. Don’t court it. Keep it waiting off stage until you’re good and ready for it and even then treat it with the suspicious disdain that it deserves … I am sick to death of you waiting about in empty houses and apartments with your ears strained for the telephone to ring. Snap out of it, girl! A very brilliant writer once said (Could it have been me?) ‘Life is for the living.’? Well, that is all it is for… …Unpack your sense of humour, and get on with living and ENJOY IT. Incidentally, there is one fairly strong-minded type who will never let you down and who loves you very much indeed. Just try to guess who it is. XXXX.

In all jazz, and especially the blues, there is something tart and ironic, authoritative and double-edged. White Americans seem to feel that happy songs are happy and sad songs are sad, and that, God help us, is exactly the way most white Americans sing them—sounding, in both cases, so helplessly, defenselessly fatuous that one dare not speculate on the temperature of the deep freeze from which issue their brave and sexless little voices. Only people who have been “down the line,” as the song puts it, know what this music is about…. White Americans do not understand the depths out of which such an ironic tenacity comes, but they suspect that the force is sensual, and they are terrified of sensuality, and do not any longer understand it. The word “sensual” is not intended to bring to mind quivering dusky maidens or priapic black studs. I am referring to something much simpler and much less fanciful. To be sensual, I think, is to respect and rejoice in the force of life, of life itself, and to be present in all that one does, from the effort of loving to the breaking of bread. It will be a great day for America, incidentally, when we begin to eat bread again, instead of the blasphemous and tasteless foam rubber that we have substituted for it. And I am not being frivolous here, either.

White Americans do not understand the depths out of which such an ironic tenacity comes, but they suspect that the force is sensual, and they are terrified of sensuality and do not any longer understand it. The word “sensual” is not intended to bring to mind quivering dusky maidens or priapic black studs. I am referring to something much simpler and much less fanciful. To be sensual, I think, is to respect and rejoice in the force of life, of life itself, and to be present in all that one does, from the effort of loving to the breaking of bread. It will be a great day for America, incidentally, when we begin to eat bread again, instead of the blasphemous and tasteless foam rubber that we have substituted for it.

The kingdom of God is not about what we see with these eyes. It’s not about eating or drinking or walking or throwing away the crutches. Those can be good gifts, like wealth and prosperity. But they touch only the surface and they are quite incidental. His kingdom is about peace and joy and love and a kind of power that will turn your heart into a herd of thundering horses if you let it.” It

I am referring to something much simpler and much less fanciful. To be sensual, I think, is to respect and to rejoice in the force of life, of life itself, and to be present in all that one does, from the effort of loving to the breaking of bread. It will be a great day for America, incidentally, when we begin to eat bread again, instead of the blasphemous and tasteless foam rubber that we have substituted for it.

The powerful, as Nietzsche points out expressly, have no need to prove their might either to themselves or to others by oppressing or hurting others; if they do hurt others, they do so incidentally in the process of using their power creatively; they hurt others 'without thinking of it'. A good illustration of the manner in which the person who has power may hurt another person incidentally without without the express wish of doing so would be Goethe, whose loves Nietzsche probably had to learn by heart, like most other students Goethe — as German teachers like to point out — broke Friederike's heart by lavishing his love upon her and then not marrying her. Goethe, however, had no thought of seeing the poor girl suffer. Only the weak need to convince themselves and others of their might by inflicting hurt; the truly powerful are not concerned with others but act out of a fullness and overflow.

Though one of the greatest love stories in world literature, Anna Karenin is of course not just a novel of adventure. Being deeply concerned with moral matters, Tolstoy was eternally preoccupied with issues of importance to all mankind at all times. Now, there is a moral issue in Anna Karenin, though not the one that a casual reader might read into it. This moral is certainly not that having committed adultery, Anna had to pay for it (which in a certain vague sense can be said to be the moral at the bottom of the barrel in Madame Bovary). Certainly not this, and for obvious reasons: had Anna remained with Karenin and skillfully concealed from the world her affair, she would not have paid for it first with her happiness and then with her life. Anna was not punished for her sin (she might have got away with that) nor for violating the conventions of a society, very temporal as all conventions are and having nothing to do with the eternal demands of morality. What was then the moral "message" Tolstoy has conveyed in his novel? We can understand it better if we look at the rest of the book and draw a comparison between the Lyovin-Kitty story and the Vronski-Anna story. Lyovin's marriage is based on a metaphysical, not only physical, concept of love, on willingness for self-sacrifice, on mutual respect. The Anna-Vronski alliance was founded only in carnal love and therein lay its doom. It might seem, at first blush, that Anna was punished by society for falling in love with a man who was not her husband. Now such a "moral" would be of course completely "immoral," and completely inartistic, incidentally, since other ladies of fashion, in that same society, were having as many love-affairs as they liked but having them in secrecy, under a dark veil. (Remember Emma's blue veil on her ride with Rodolphe and her dark veil in her rendezvous at Rouen with Léon.) But frank unfortunate Anna does not wear this veil of deceit. The decrees of society are temporary ones ; what Tolstoy is interested in are the eternal demands of morality. And now comes the real moral point that he makes: Love cannot be exclusively carnal because then it is egotistic, and being egotistic it destroys instead of creating. It is thus sinful. And in order to make his point as artistically clear as possible, Tolstoy in a flow of extraordinary imagery depicts and places side by side, in vivid contrast, two loves: the carnal love of the Vronski-Anna couple (struggling amid their richly sensual but fateful and spiritually sterile emotions) and on the other hand the authentic, Christian love, as Tolstoy termed it, of the Lyovin-Kitty couple with the riches of sensual nature still there but balanced and harmonious in the pure atmosphere of responsibility, tenderness, truth, and family joys.

In Oishinbo: Ramen and Gyōza, Yamaoka and the gang are on an assignment to help a lonely gyōza chef find a new recipe and true love. While investigating, they have lunch at a dumpling restaurant that boasts "100 types of gyōza" on the sign. (Incidentally, a cute thing about Japanese restaurant chains is that they often put the word "chain" in the name, like, "Gyōza Chain Hanasaki.") They eat dumplings with fillings like garlic-miso, flaked salmon, and Chinese roast pork.

Ho avuto il potere di sfidare i miei limiti. Di alzare l’asticella della resistenza al dolore e alla stanchezza. Ma non ho avuto la forza di resistere al sentimento che provo quando la guardo in quegli occhi del blu degli zaffiri. Non è una pietra preziosa. È una pietra affilata che apre ferite profonde, come l’incidente non è stato in grado di fare. Sarei crollato, nel tempo, se lei non fosse tornata. Non so ancora se è un momento di comprensione ma lei è qui e mi tiene la mano sul cuore mentre ci muoviamo verso casa sua.

It was as if a virtue having no connection with them had been adjoined to them incidentally by nature, and that this virtue, this electricity-like power, had the effect on me of exciting my love, that is to say of directing all my actions and causing all my sufferings. But from this, the beauty, or the intelligence, or the goodness of these women was wholly distinct. As though by an electric current that moves you, I have been shaken by my love affairs, I have lived them, I have felt them; never have I succeeded in seeing them or thinking them.

But the greatest human problems are not social problems, but decisions that the individual has to make alone. The most important feelings of which man is capable emphasise his separateness from other people, not his kinship with them. The feelings of a mountaineer towards a mountain emphasise his kinship with the mountain rather than with the rest of mankind. The same goes for the leap of the heart experienced by a sailor when he smells the sea, or for the astronomer’s feeling about the stars, or for the archaeologist’s love of the past. My feeling of love for my fellowmen makes me aware of my humanness; but my feeling about a mountain gives me an oddly nonhuman sensation. It would be incorrect, perhaps, to call it ‘superhuman’; but it nevertheless gives me a sense of transcending my everyday humanity. Maslow’s importance is that he has placed these experiences of ‘transcendence’ at the centre of his psychology. He sees them as the compass by which man gains a sense of the magnetic north of his existence. They bring a glimpse of ‘the source of power, meaning and purpose’ inside himself. This can be seen with great clarity in the matter of the cure of alcoholics. Alcoholism arises from what I have called ‘generalised hypertension’, a feeling of strain or anxiety about practically everything. It might be described as a ‘passively negative’ attitude towards existence. The negativity prevents proper relaxation; there is a perpetual excess of adrenalin in the bloodstream. Alcohol may produce the necessary relaxation, switch off the anxiety, allow one to feel like a real human being instead of a bundle of over-tense nerves. Recurrence of the hypertension makes the alcoholic remedy a habit, but the disadvantages soon begin to outweigh the advantage: hangovers, headaches, fatigue, guilt, general inefficiency. And, above all, passivity. The alcoholics are given mescalin or LSD, and then peak experiences are induced by means of music or poetry or colours blending on a screen. They are suddenly gripped and shaken by a sense of meaning, of just how incredibly interesting life can be for the undefeated. They also become aware of the vicious circle involved in alcoholism: misery and passivity leading to a general running-down of the vital powers, and to the lower levels of perception that are the outcome of fatigue. ‘The spirit world shuts not its gates, Your heart is dead, your senses sleep,’ says the Earth Spirit to Faust. And the senses sleep when there is not enough energy to run them efficiently. On the other hand, when the level of will and determination is high, the senses wake up. (Maslow was not particularly literary, or he might have been amused to think that Faust is suffering from exactly the same problem as the girl in the chewing gum factory (described earlier), and that he had, incidentally, solved a problem that had troubled European culture for nearly two centuries). Peak experiences are a by-product of this higher energy-drive. The alcoholic drinks because he is seeking peak experiences; (the same, of course, goes for all addicts, whether of drugs or tobacco.) In fact, he is moving away from them, like a lost traveller walking away from the inn in which he hopes to spend the night. The moment he sees with clarity what he needs to do to regain the peak experience, he does an about-face and ceases to be an alcoholic.

The ascent of the soul through love, which Plato describes in the Phaedrus, is symbolized in the figure of Aphrodite Urania, and this was the Venus painted by Botticelli, who was incidentally an ardent Platonist, and member of the Platonist circle around Pico della Mirandola. Botticelli’s Venus is not erotic: she is a vision of heavenly beauty, a visitation from other and higher spheres, and a call to transcendence. Indeed, she is self-evidently both the ancestor and the descendant of the Virgins of Fra Filippo Lippi: the ancestor in her pre-Christian meaning, the descendant in absorbing all that had been achieved through the artistic representation of the Virgin Mary as the symbol of untainted flesh. The post-Renaissance rehabilitation of sexual desire laid the foundations for a genuinely erotic art, an art that would display the human being as both subject and object of desire, but also as a free individual whose desire is a favour consciously bestowed. But this rehabilitation of sex leads us to raise what has become one of the most important questions confronting art and the criticism of art in our time: that of the difference, if there is one, between erotic art and pornography. Art can be erotic and also beautiful, like a Titian Venus. But it cannot be beautiful and also pornographic—so we believe, at least. And it is important to see why. In distinguishing the erotic and the pornographic we are really distinguishing two kinds of interest: interest in the embodied person and interest in the body—and, in the sense that I intend, these interests are incompatible. (See the discussion in Chapter 2.) Normal desire is an inter-personal emotion. Its aim is a free and mutual surrender, which is also a uniting of two individuals, of you and me—through our bodies, certainly, but not merely as our bodies. Normal desire is a person to person response, one that seeks the selfhood that it gives. Objects can be substituted for each other, subjects not. Subjects, as Kant persuasively argued, are free individuals; their non-substitutability belongs to what they essentially are. Pornography, like slavery, is a denial of the human subject, a way of negating the moral demand that free beings must treat each other as ends in themselves.

As graduate programs are supposed to do, this one stressed excellence: the values that defined it, the quality of work that embodied it. They were inspiring to me. But they came in a package—from my vantage point as a solo black, the package of an all-white program. Thus some of the incidental features of being white academics—the preference for dressing down, the love of seemingly all things European, a preference for dry wines, little knowledge of black life or popular culture—got implicitly associated with excellence. Excellence seemed to have an identity, which I didn’t entirely have and worried that I couldn’t get.

My only heroes are translators. I especially love those who are experts in the art of simultaneous translation. I love them in particular when they're also passionate readers and propose translations themselves. Thanks to them, Italian-ness travels through the world, enriching it. And the world, with its many languages, passes through Italian-ness and modifies it. Translators transport nations into other nations. They are the first to reckon with distant modes of feeling. Even their mistakes are evidence of a positive force. Translation is our salvation. It draws us out of the well in which, entirely by chance, we are born.

My huge generalities touched on millennials’ oversensitivity, their sense of entitlement, their insistence that they were always right despite sometimes overwhelming proof to the contrary, their failure to consider anything within its context, their joint tendencies of overreaction and passive-aggressive positivity—incidentally, all of these misdemeanors happening only sometimes, not always, and possibly exacerbated by the meds many this age had been fed since childhood by overprotective, helicopter moms and dads mapping their every move. These parents, whether tail-end baby boomers or Gen Xers, now seemed to be rebelling against their own rebelliousness because they felt they’d never really been loved by their own selfish narcissistic true-boomer parents, and who as a result were smothering their kids and not teaching them how to deal with life’s hardships about how things actually work: people might not like you, this person will not love you back, kids are really cruel, work sucks, it’s hard to be good at something, your days will be made up of failure and disappointment, you’re not talented, people suffer, people grow old, people die. And the response from Generation Wuss was to collapse into sentimentality and create victim narratives, instead of grappling with the cold realities by struggling and processing them and then moving on, better prepared to navigate an often hostile or indifferent world that doesn’t care if you exist.

To narrow natural rights to such neat slogans as "liberty, equality, fraternity" or "life, liberty, property," . . . was to ignore the complexity of public affairs and to leave out of consideration most moral relationships. . . . Burke appealed back beyond Locke to an idea of community far warmer and richer than Locke's or Hobbes's aggregation of individuals. The true compact of society, Burke told his countrymen, is eternal: it joins the dead, the living, and the unborn. We all participate in this spiritual and social partnership, because it is ordained of God. In defense of social harmony, Burke appealed to what Locke had ignored: the love of neighbor and the sense of duty. By the time of the French Revolution, Locke's argument in the Second Treatise already had become insufficient to sustain a social order. . . . The Constitution is not a theoretical document at all, and the influence of Locke upon it is negligible, although Locke's phrases, at least, crept into the Declaration of Independence, despite Jefferson's awkwardness about confessing the source of "life, liberty, and the pursuit of happiness." If we turn to the books read and quoted by American leaders near the end of the eighteenth century, we discover that Locke was but one philosopher and political advocate among the many writers whose influence they acknowledged. . . . Even Jefferson, though he had read Locke, cites in his Commonplace Book such juridical authorities as Coke and Kames much more frequently. As Gilbert Chinard puts it, "The Jeffersonian philosophy was born under the sign of Hengist and Horsa, not of the Goddess Reason"--that is, Jefferson was more strongly influenced by his understanding of British history, the Anglo-Saxon age particularly, than by the eighteenth-century rationalism of which Locke was a principal forerunner. . . . Adams treats Locke merely as one of several commendable English friends to liberty. . . . At bottom, the thinking Americans of the last quarter of the eighteenth century found their principles of order in no single political philosopher, but rather in their religion. When schooled Americans of that era approved a writer, commonly it was because his books confirmed their American experience and justified convictions they held already. So far as Locke served their needs, they employed Locke. But other men of ideas served them more immediately. At the Constitutional Convention, no man was quoted more frequently than Montesquieu. Montesquieu rejects Hobbes's compact formed out of fear; but also, if less explicitly, he rejects Locke's version of the social contract. . . . It is Montesquieu's conviction that . . . laws grow slowly out of people's experiences with one another, out of social customs and habits. "When a people have pure and regular manners, their laws become simple and natural," Montesquieu says. It was from Montesquieu, rather than from Locke, that the Framers obtained a theory of checks and balances and of the division of powers. . . . What Madison and other Americans found convincing in Hume was his freedom from mystification, vulgar error, and fanatic conviction: Hume's powerful practical intellect, which settled for politics as the art of the possible. . . . [I]n the Federalist, there occurs no mention of the name of John Locke. In Madison's Notes of Debates in the Federal Convention there is to be found but one reference to Locke, and that incidental. Do not these omissions seem significant to zealots for a "Lockean interpretation" of the Constitution? . . . John Locke did not make the Glorious Revolution of 1688 or foreordain the Constitution of the United States. . . . And the Constitution of the United States would have been framed by the same sort of men with the same sort of result, and defended by Hamilton, Madison, and Jay, had Locke in 1689 lost the manuscripts of his Two Treatises of Civil Government while crossing the narrow seas with the Princess Mary.

Because God who has made us in his image has created all of creation to point us to himself in every conceivable way. We are not incidental to what he has done. We are central to it. Which makes us see that his love for us is so impossible and unimaginably great that it really is infinitely too much for us to bear. If he did not shield us from it in some way, it would really and truly undo us. It would destroy us. Imagine a goodness so good and a beauty so beautiful and a truth so true and a light so white and so impossibly blindingly bright that apart from God's infinite love and mercy sheltering us from it, we could not bear it even for a moment. And then imagine a God who shows us his infinite love and mercy precisely so we can bear it -- and not just for a moment, but for all eternity.

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.” Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.” Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.” Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.” Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.” Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.” The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.” She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.” (...) “We are the ultimate expression of human rationality.” She said: “We need humans to form a pool of individuality and innovation on which we can draw.” He said, “And you’re funny.” She said, “And we love you.

If it changes shape and structure, form and even content, it is because that is the nature of the story itself: it inspires the teller to bring fresh insights to each new version, bringing us ever closer to understanding Rama himself.  This is why it must be told, and retold, an infinite number of times.  By me.  By you.  By grandmothers to their grandchildren.  By people everywhere, regardless of their identity.  The first time I was told the Ramayana, it was on my grandfather’s knee. He was excessively fond of chewing tambaku paan and his breath was redolent of its aroma. Because I loved lions, he infused any number of lions in his Ramayana retellings—Rama fought lions, Sita fought them, I think even Manthara was cowed down by one at one point! My grandfather’s name, incidentally, was Ramchandra Banker. He died of throat cancer caused by his tobacco-chewing habit. But before his throat ceased working, he had passed on the tale to me.

I sat in front of the roaring hearth and watched the men play poker badly and loudly. My mother bent down and filled my wine glass. Maybe it was the angle or the light. Maybe it was simply her, but she looked so young that night. And Nancy must’ve noticed it too because I caught her looking at her as she carried in a tray of teas and it was a gaze I could see that extinguished all thoughts of her erratic marriage (A marriage that incidentally would never happen due to Detective Butler’s shameful ‘outing’ by national Inquirer magazine). Later, as my mother entered my room to say good night I sat up and said, ‘Nancy’s in love with you.’ ‘And I’m in love with her.’ ‘But what about dad?’ She smiled, ‘I’m in love with him too.’ ‘Oh. Is that allowed?’ She laughed and said, ‘for a child of sixties, Elle . . . I know. Bit of a letdown.’ ‘Never,’ she said. ‘Never. I love them differently that’s all. I don’t sleep with Nancy.’ ‘Oh God I don’t need to know that.’ ‘Yes you do. We play by our own rules Ellie always have. That’s all we can do. For us it works.’ And she leaned over and kissed me good night.

I can never understand why Londoners fail to see that they live in the most wonderful city in the world. It is, if you ask me, far more beautiful and interesting than Paris and more lively than anywhere but New York—and even New York can’t touch it in lots of important ways. It has more history, finer parks, a livelier and more varied press, better theaters, more numerous orchestras and museums, leafier squares, safer streets, and more courteous inhabitants than any other large city in the world. And it has more congenial small things—incidental civilities, you might call them—than any other city I know: cheery red mailboxes, drivers who actually stop for you at pedestrian crossings, lovely forgotten churches with wonderful names like St. Andrew by the Wardrobe and St. Giles Cripplegate, sudden pockets of quiet like Lincoln’s Inn and Red Lion Square, interesting statues of obscure Victorians in togas, pubs, black cabs, double-decker buses, helpful policemen, polite notices, people who will stop to help you when you fall down or drop your shopping, benches everywhere. What other great city would trouble to put blue plaques on houses to let you know what famous person once lived there, or warn you to look left or right before stepping off the curb? I’ll tell you. None.

In general, love stories end badly. You’ve known this for as long as you can remember--but that’s not all. You’ve also repeatedly been told you’re going to fall in love several times, and so how could the first man be the right one? You’ve been warned endlessly that there will be temptations along the way. And that’s without taking into account that he, too, will have no shortage of options. Yes, it’s all true. Statistically speaking, you’re (far) more likely to break up with him than to love him till death do you part. If he doesn’t call you back, then he wasn’t worth it. He’ll find someone he is more suited to. And so much the better--for you both. But it’s the exception that makes the rule--and isn’t life the sum of these exceptions? You can never be absolutely sure (in love or, for that matter, in anything), and the perfect man doesn’t exist: they all need to be wrong for the one to be right. Love is the only part of your life in which you truly have no choice. The good news is that over the course of your various liaisons--and incidentally all your not-so-glorious moments-- you have learned to truly know yourself, to be strong and independent, to get by on your own. And so you don’t need anyone else to be happy. But you have to admit that, with him, it’s better. In Paris, like anywhere else, it’s good to know how to look beyond your preconceptions, in order to become a girl in love

It is the business of mythology proper, and of the fairy tale, to reveal the specific dangers and techniques of the dark interior way from tragedy to comedy. Hence the incidents are fantastic and “unreal”: they represent psychological, not physical, triumphs. Even when the legend is of an actual historical personage, the deeds of victory are rendered, not in lifelike, but in dreamlike figurations; for the point is not that such-and-such could be done on earth; the point is that, before such-and-such could be done on earth, this other, more important, primary thing had to be brought to pass within the labyrinth that we all know and visit in our dreams. The passage of the mythological hero may be overground, incidentally; fundamentally it is inward–into depths where obscure resistances are overcome, and long lost, forgotten powers revivified, to be made available for the transfiguration of the world. This deed accomplished, life no longer suffers hopelessly under the terrible mutilations of ubiquitous disaster, battered by time, hideous throughout space; but with its horror visible still, its cries of anguish still tumultuous, it becomes penetrated by an all-suffusing, all-sustaining love, and a knowledge of its own unconquered power. Something of the light that blazes invisible within the abysses of its normally opaque materiality breaks forth with an increasing uproar. The dreadful mutilations are then seen as shadows, only, of an immanent, imperishable eternity…:)

Rosie and Johnny's relationship was being ripped to shreds, with the press and public pawing over the pieces like wild dogs. The emotional chasm between Dominic and Pet had been torn even wider. Apparently, Sylvie had been wasting time, money, and ingredients for months, constantly defending this woman to Jay. And someone intimately connected to the Starlight Circus had just called her décor "kitsch." "Penny," she said very calmly, with a smile just as vague, just as airy, and just as malicious, "get the fuck out of my home." Penny tossed her head---and froze as Mabel walked toward her, hips swinging, also smiling. That smile had more eerie impact than every lighting effect in the Dark Forest combined. The intern took a step back, but halted in momentary confusion when Mabel offered her the lollipop. She took the candy skull automatically, and then shrieked as Mabel---tiny, deceptively delicate Mabel---made a blur of a movement with her foot and Penny tumbled across her shoulders. Whistling, Mabel walked toward the back door and out into the alley, wearing Penny around her neck like a scarf. Through the window, Sylvie watched as her assistant calmly threw the intern into the dumpster. As a stream of profanity drifted from the piles of rubbish--most of which, incidentally, was all the ingredients Penny had purposely wasted--Mabel returned to the kitchen. "I'll be off, then," she said, collecting her bag and coat from their hook. "Have a good night," Sylvie returned serenely. As Mabel passed her, without turning her head or altering her expression, their hands fleetingly clasped. The door swung closed, leaving Sylvie alone with Dominic in a lovely, clean kitchen, while her former intern made a third cross attempt to clamber from the trash.

Love never fails.

And when Iceberg heard about my measles, he laughed—laughed! Incidentally, he can go to hell!

Conditions can never improve for anyone until he desires Perfection and stops acknowledging a power opposed to God, or that there is something either in or outside of him that can prevent God’s Perfection from expressing. One’s very acknowledgment of a condition that is less than all of God is his deliberate choice of an imperfection, and that kind of choice is the fall of man. This is deliberate and intentional because he is free every moment to think whatsoever he chooses to think. Incidentally, it takes no more energy to think a thought or picture of Perfection than it does one of imperfection. “You are The Creator localized to design and create Perfection in your world and place in the Universe. If Perfection and Dominion are to be expressed, you must know and acknowledge only The Law of The One. The One exists and controls completely everywhere in the Universe. You are the Self-Consciousness of Life, The One Supreme ‘Presence’ of the Great Flame of Love and Light. You alone are the Chooser, the Decreer of the qualities and forms you wish to pour your Life into; for you are the only energizer of your world and all it contains. When you think or feel, part of your Life energy goes forth to sustain your creation.

Just stop, for once, answering my questions with a question. And, incidentally, it's my concern because I care about you.

For Kierkegaard has an answer. Human existence is possible as existence not in despair, as existence not in tragedy—it is possible as existence in faith. The opposite of Sin—to use the traditional term for existence purely in society—is not virtue; it is faith. Faith is the belief that in God the impossible is possible, that in Him time and eternity are one, that both life and death are meaningful. In my favorite among Kierkegaard’s books, a little volume called Fear and Trembling[published in 1843], Kierkegaard raises the question: What is it that distinguishes Abraham’s willingness to sacrifice his son, Isaac, from ordinary murder? If the distinction would be that Abraham never intended to go through with the sacrifice but intended all the time only to make a show of his obedience to God, then Abraham indeed would not have been a murderer, but he would have been something more despicable: a fraud and a cheat. If he had not loved Isaac but had been indifferent, he would have been willing to be a murderer. But Abraham was a holy man, and God’s command was for him an absolute command to be executed without reservation. And we are told that he loved Isaac more than himself. But Abraham had faith. He believed that in God the impossible would become possible, that he could execute God’s order and yet retain Isaac. If you looked into this little volume on Fear and Trembling, you may have seen from the introduction of the translator that it deals symbolically with Kierkegaard’s innermost secret, his great and tragic love. When he talks of himself, then he talks of Abraham. But this meaning as a symbolic autobiography is only incidental. The true, the universal meaning is that human existence is possible, only possible, in faith. In faith, the individual becomes the universal, ceases to be isolated, becomes meaningful and absolute; hence in faith there is a true ethic. And in faith existence in society becomes meaningful too as existence in true charity. This faith is not what today so often is called a “mystical experience”—something that can apparently be induced by the proper breathing exercises, by fasting, by narcotic drugs or by prolonged exposure to Bach with closed eyes and closed ears. It is something

Jefferson, in his 'Notes on Virginia,' incidentally supplies the clue to this problem. He states that at the time of the Revolution two-thirds of her population had become Dissenters; for the most part they were Quakers, Presbyterians and Baptists. By the intolerable sufferings and indefatigable labors of the Baptist preachers they had cherished and diffused their own love of liberty throughout the whole colony for half a century. Their memorial to the Convention had deeper root than the feeling of the hour; it was grounded in these evangelical convictions which were shared by a majority of the people of Virginia. That Virginia cast her Royalist antecedents aside and loyally espoused the cause of the revolution was largely due to the fact that Baptist suffering, preaching and democratic practice, had educated her people for the issue.

Nothing is incidental or accidental. Everything, even the hard parts, are essential.

The things that mean something to you are incidental to them. Life, love, family, freedom, compassion, imagination, individuality—these are not understood in the same way. They are only possessions to steal from you to exert greater control. That is how mafias operate, and you live in a mafia state in a mafia world headed for the mother of all mergers. In a global autocracy, fear and foreboding transcend borders, hovering over the world like a black cloud. The cry of “what is happening?” is as raw in the United Kingdom and Hungary and Turkey and any other country lurching into authoritarian kleptocracy as it is in the United States.

A theologian who does not love art, poetry, music and nature can be dangerous. Blindness and deafness toward the beautiful are not incidental: they necessarily are reflected in his theology.

Violence appears analytically as a state or emotional condition, but also as an act or disposition to action. It may simmer, boil, erupt, explode, seethe or subside; or seep, ooze, infect, derange, madden, escalate or intensify; it may be confined, regulated, distributed, sealed off; or liberate, intoxicate and purge; it may be insensate, demented, irrational, careless or incidental; or muted, indirect, verbal, or hidden; and as these constructions might indicate, there is nothing obvious or isolated that by itself answers to the name of violence. Like greed, generosity, love, cupidity, cunning, or artfulness, violence is a part of a dense matrix in which everything is held in suspension by the reciprocating pistons of human nature.21

Perhaps circumstances kept him [an old christian who is wondering what it all meant] in a position that was less than satisfying, that did not suit him all that well. Or maybe he just missed his opportunities (God makes no mistakes, but we certainly do). It is precisely here that the doctrine of providence speaks a word of grace. A word, incidentally, that offends those who, like Nietzsche, feel themselves capable of achieving, or morally obligated to achieve, self-obtained greatness. God finds value in our work right now, not in some distant and hard-to-attain future. As Luther knew, occupation is only one aspect of our divine calling, and that calling is fundamentally to be the objects of God’s love and mercy. We couldn’t miss that calling if we tried.

One way to sidestep such guilt is to make our objects of envy boys rather than men. There is a definitive boyishness to the litany of masc aspirational figures I opened this chapter with, and it's not at all incidental. They are all safe boys to love: non-threatening, gentle, empathic, features that are amplified by the nexus of youth and whiteness. This is, indeed, what makes them popularly palatable teen heartthrobs, and what makes transmasc cathodes to them ones that don't threaten to devour. Awkward-Rich, in a brilliant criticism of what he calls "the boys of queer trans theory," suspects that the figure of the boy (as theorized in the work of Jack Halberstam, Bobby Noble, and others) emerges as central to these strains of trans masculine theorizing because he stands for a kind of "masculinity without phallic power" that "fashions masculinity for the [feminist] movement." In halberstam's work, the boy—and, specifically, the paradigmatic boy that is Peter Pan—signals a refusal to grow up and into the staid gender stereotypes associated with heteronormative adulthood.

They could see the hills now; they were almost there—the long lift of the first pine ridge standing across half the horizon and beyond it a sense a feel of others, the mass of them seeming not so much to stand rush abruptly up out of the plateau as to hang suspended over it as his uncle had told him the Scottish highlands did except for this sharpness and color; that was two years ago, maybe three and his uncle had said, 'Which is why the people who chose by preference to live on them on little patches which wouldn't make eight bushels of corn or fifty pounds of lint cotton an acre even if they were not too steep for a mule to pull a plow across (but then they dont want to make the cotton anyway, only the corn and not too much of that because it really doesn't take a great deal of corn to run a still as big as one man and his sons want to fool with) are people named Gowrie and McCallum and Fraser and Ingrum that used to be Ingraham and Workitt that used to be Urquhart only the one that brought it to America and then Mississippi couldn’t spell it either, who love brawling and fear God and believe in Hell——' and it was as though his uncle had read his mind, holding the speedometer needle at fifty-five into the last mile of gravel (already the road was beginning to slant down toward the willow-and-cypress bottom of the Nine-Mile branch) speaking, that is volunteering to speak for the first time since they left town: 'Gowrie and Fraser and Workitt and Ingrum. And in the valleys along the rivers, the broad rich easy land where a man can raise something he can sell openly in daylight, the people named Littlejohn and Greenleaf and Armstead and Millingham and Bookwright——' and stopped, the car dropping on down the slope, increasing speed by its own weight; now he could see the bridge where Aleck Sander had waited for him in the dark and below which Highboy had smelled quicksand. 'We turn off just beyond it,' he said. 'I know,' his uncle said. '—And the ones named Sambo, they live in both, they elect both because they can stand either because they can stand anything.' The bridge was quite near now, the white railing of the entrance yawned rushing at them. 'Not all white people can endure slavery and apparently no man can stand freedom (Which incidentally—the premise that man really wants peace and freedom—is the trouble with our relations with Europe right now, whose people not only dont know what peace is but—except for Anglo Saxons—actively fear and distrust personal liberty; we are hoping without really any hope that our atom bomb will be enough to defend an idea as obsolete as Noah's Ark.); with one mutual instantaneous accord he forces his liberty into the hands of the first demagogue who rises into view: lacking that he himself destroys and obliterates it from his sight and ken and even remembrance with the frantic unanimity of a neighborhood stamping out a grass-fire. But the people named Sambo survived the one and who knows? they may even endure the other.

I didn't call you because I'm tired of you only wanting me around when you need something. I'm tired of watching you be in love with someone else - someone, incidentally, who will never love you back. Not the way I do - magnus bane

I didn't call you because I'm tired of you only wanting me around when you need something. I'm tired of watching you be in love with someone else - someone, incidentally, who will never love you back. Not the way I do-magnus bane

The dust on his face now turning to mild streaks of mud, where his tears fell, made him seem like an operatic clown character in Pagliacci when he looked at the inscription for the first time. To Alexander, my son, you are our brightest star. Always remember the only future you are ever guaranteed is the one you make for yourself. Willpower, Wisdom and intelligence are the keys—Love Dad Upon reading the words in the ring Alex realized that when he lost in his mental battle. He had given into fate, in all its entropic nonsense. He let it dictate his world. He had surrendered in what he thought was a victory and left himself at the whimsical and incidental forces of chance.

In the essay, Benda said that we must throw away “the regular clichés about liberation” from the traditional obligations of marriage and family. In the Christian model, marriage and family offers three gifts that are urgently needed for believers struggling within a totalitarian order. The first is the fruitful fellowship of love in which we are bound together with our neighbor without pardon by virtue simply of our closeness; not on the basis of merit, rights and entitlements, but by virtue of mutual need and its affectionate reciprocation—incidentally, although completely unmotivated by notions of equality and permanent conflict between the sexes.2 The second gift is freedom given to us so absolutely that even as finite and, in the course of the conditions of the world, seemingly rooted beings, we are able to make permanent, eternal decisions; every marriage promise that is kept, every fidelity in defiance of adversity, is a radical defiance of our finitude, something that elevates us—and with us all created corporeally—higher than the angels.3 The third gift is the dignity of the individual within family fellowship. In practically all other social roles we are replaceable and can be relieved of them, whether rightly or wrongly. However, such a cold calculation of justice does not reign between husband and wife, between children and parents, but rather the law of love. Even where love fails completely . . . and with all that accompanies that failure, the appeal of shared responsibility for mutual salvation remains, preventing us from giving up on unworthy sons, cheating wives, and doddering fathers.4

How could such a woman as she was be permitted to draw so near to Christ? Certain captious spirits will demand, “How should Jesus give to such unworthy ones such acceptance, such manifestations of himself, such privileges?” Our Lord took upon himself to defend her, and therefore she might well afford to hold her tongue. So shall it be with you. If Satan accuse you, and your enemies with loud-mouthed accusations cry out against you, you have an advocate with the Father, Jesus Christ the righteous, who will certainly plead your cause and clear you. Jesus by his defensive parable shows that he was justified in letting the woman approach, because great love prompted her. There was no sin in her approach, but much to commend, since her motive was excellent, and the motive is the true measure of a deed. She felt intense love and gratitude towards the person who had forgiven her; therefore, her acts were not to be forbidden , but commended. He justifies her and incidentally justifies himself. Had he not done well in having won a sinner’s heart to penitence and love? Was not election justified in having chosen one to such holy devotedness and fervency? At the last great day, the Lord will justify his grace before the eyes of the whole universe, for he will allow the grace-wrought virtues of his chosen ones to be unveiled, and all eyes shall see that grace reigns through righteousness. Then shall they for ever be silenced who accused the grace of God of leading to licentiousness, for they shall see that in every case free forgiveness led to gratitude, and gratitude to holiness. Thechosen shall be made choice men. Grace chose them notwithstanding all their deformities; but when it has cast about thema supernal beauty, they shall be the wonder and admiration of the universe, evidently made to be the noblest and best of mankind. Show me where grace ever created sin! You cannot, but lo, in what a manner has grace created holiness! It is not ashamed to let its chosen sheep appear before the great dividing Shepherd’s throne, for of them all it shall be said, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink.” Grace does not smuggle men into heaven, but brings them up to heaven’s requirements through the Spirit and the blood.

The reason why our contemporary countrymen do not understand what we mean by Property is that they only think of it in the sense of Money; in the sense of salary; in the sense of something which is immediately consumed, enjoyed and expended; something which gives momentary pleasure and disappears. They do not understand that we mean by Property something that includes that pleasure incidentally; but begins and ends with something far more grand and worthy and creative. The man who makes an orchard where there has been a field, who owns the orchard and decides to whom it shall descend, does also enjoy the taste of apples; and let us hope, also, the taste of cider. But he is doing something very much grander, and ultimately more gratifying, than merely eating an apple. He is imposing his will upon the world in the manner of the charter given him by the will of God; he is asserting that his soul is his own, and does not belong to the Orchard Survey Department, or the chief Trust in the Apple Trade.

As a man in recovery I must remain in serenity, clean and serene; I’ve spent enough time jazzed, wired, buzzing, and gouching. Serenity is the first thing people with addiction issues are instructed to request: God, grant me the serenity To accept the things I cannot change, Courage to change the things I can, And the wisdom to know the difference. Junkies and alkies and bulimics and gamblers and sex addicts and love addicts and people who can’t stop shopping, smoking, loving, fighting—whatever it is, there’s someone out there who’s doing too much of it—and for those people there’s a solution and sanctuary, and in those places of sanctuary, this prayer is recited. The first thing is serenity. The agitation has to end. The itchy irritability, the restlessness, the wanting. So do the lows, the self-loathing, wretched, heavy-hearted, lead-gutted, teary-eyed, dry-mouthed misery. The pain. So do the highs. The wide-eyed, bilious highs, the cheek-chewing, trouble-brewing highs, the never-stopping-till-I-touch-the-sky highs, the up-at-dawn hitting-the-pipe highs, chasing, defacing, heart-racing highs, gagging, shagging, blagging highs. All the things we do to change the way we feel, the way the world looks and tastes: It’s all got to go. So courage is necessary. Courage to change yourself, the one thing you can change. Your attitude and actions. Neither the serenity nor the courage are available to you on your own; if they were, you would’ve found them by now—you’ve been pretty fastidious in your research. God, however you conceptualize him, will have to grant them to you. And whatever you conceptualize God as, with your human mind, your individual brain, made up of instinctive responses, training, and memories, however you conceptualize a power that’s beyond you and the decisions you’ve made so far, your conception will be extremely limited. Likely as limited as my cat’s conception of the Internet. The invisible network of interconnected portals that communicate data are beyond my cat’s comprehension. My cat’s inability to comprehend does not impede the Internet. The World Wide Web (which is incidentally quicker to say than “double-you, double-you, double-you-dot”) will continue to exist, regardless of my cat’s awareness. Pray, then, for wisdom, wisdom to know the difference between things we can change and things we can’t. Likely this will be a lifetime’s work, undertaken one day at a time. Which, for humans, is the way time happens

My mother was very beautiful and very clever, like all mammas, so I loved her and hated her. I began to hate her when I was around ten, maybe because I loved her so much that the idea of losing her threw me into a permanent state of anxiety, and to calm myself I had to belittle her.

In my youth . . . my sacred youth . . . in eaves sole sparowe sat not more alone than I . . . in my youth, my saucer-deep youth, when I possessed a mirror and both a morning and an evening comb . . . in my youth, my pimpled, shame-faced, sugared youth, when I dreamed myself a fornicator and a poet; when life seemed to be ahead somewhere like a land o’ lakes vacation cottage, and I was pure tumescence, all seed, afloat like fuzz among the butterflies and bees; when I was the bursting pod of a fall weed; when I was the hum of sperm in the autumn air, the blue of it like watered silk, vellum to which I came in a soft cloud; O minstrel galleons of Carib fire, I sang then, knowing naught, clinging to the tall slim wheatweed which lay in a purple haze along the highway like a cotton star . . . in my fumbling, lubricious, my uticated youth, when a full bosom and a fine round line of Keats, Hart Crane, or Yeats produced in me the same effect—a moan throughout my molecules—in my limeade time, my uncorked innocence, my jellybelly days, when I repeated Olio de Oliva like a tenor; then I would touch the page in wonder as though it were a woman, as though I were blind in my bed, in the black backseat, behind the dark barn, the dim weekend tent, last dance, date's door, reaching the knee by the second feature, possibly the thigh, my finger an urgent emissary from my penis, alas as far away as Peking or Bangkok, so I took my heart in my hand, O my love, O my love, I sighed, O Christina, Italian rose; my inflated flesh yearning to press against that flesh becoming Word—a word—words which were wet and warm and responsive as a roaming tongue; and her hair was red, long, in ringlets, kiss me, love me up, she said in my anxious oral ear; I read: Milton! thou shouldst be living at this hour; for I had oodles of needs, if England didn't; I was nothing but skin, pulp, and pit, in my grapevine time, during the hard-on priesthood of the poet; because then—in my unclean, foreskinned, and prurient youth—I devoutly believed in Later Life, in Passion, in Poetry, the way I thought only fools felt about God, prayer, heaven, foreknowledge, sin; for what was a poem if not a divine petition, a holy plea, a prophecy: [...] a stranger among strangers, myself the strangest because I could never bring myself to enter adolescence, but kept it about like a bit of lunch you think you may eat later, and later come upon at the bottom of a bag, dry as dust, at the back of the refrigerator, bearded with mold, or caked like sperm in the sock you've fucked, so that gingerly, then, you throw the mess out, averting your eyes, just as Rainer complained he never had a childhood—what luck!—never to have suffered birthpang, nightfear, cradlecap, lake in your lung; never to have practiced scales or sat numb before the dentist's hum or picked your mother up from the floor she's bled and wept and puked on; never to have been invaded by a tick, sucked by a leech, bitten by a spider, stung by a bee, slimed on by a slug, seared by a hot pan, or by paper or acquaintance cut, by father cuffed; never to have been lost in a crowd or store or parking lot or left by a lover without a word or arrogantly lied to or outrageously betrayed—really what luck!—never to have had a nickel roll with slow deliberation down a grate, a balloon burst, toy break; never to have skinned a knee, bruised a friendship, broken trust; never to have had to conjugate, keep quiet, tidy, bathe; to have lost the chance to be hollered at, bullied, beat up (being nothing, indeed, to have no death), and not to have had an earache, life's lessons to learn, or sums to add reluctantly right up to their bitter miscalculated end—what sublime good fortune, the Greek poet suggested—because Nature is not accustomed to life yet; it is too new, too incidental, this shiver in the stone, never altogether, and would just as soon (as Culp prefers to say) cancer it; erase, strike, stamp it out— [...]

Dating exposes us to a far wider range of people than we generally encounter when we exist within the protection of a couple. It throws us into the wide sea of humanity and our encounters may lead us to a large and sobering conclusion: that human beings can be really very strange. Characters who might be plausible as mere acquaintances or office colleagues can reveal peculiarities normally concealed in ordinary social life. We’re not only unlucky if our dates initiate us like this. We should accept that there are simply many fascinating things that can go wrong with the human spirit. If we’re going to keep on dating, we have to take on board with a degree of good humour and open-hearted curiosity the fact that we will often be conducting incidental psychological experiments in the distortions that can occur to the psyche. Rather than complain about how awful most of our dates turn out to be, we should get interested in understanding – and even sympathising with – the varieties of human brokenness.

This Charlie was helpful. And eager. And grateful. And just—fun to pal around with. It got me thinking about how nice it was to do an ordinary thing like go to the market with someone and buy food for a meal you were about to eat together. The companionship and pleasant anticipation. The easy camaraderie. The incidental conversations about anything and nothing; songs on the speaker system, or the psychology of wine labels, or the social significance of Twinkies.

Instead, we accept them all as part of the short phrase itself. That same short verse, which is, incidentally, alluded to on the Dylan albums Time Out of Mind and “Love and Theft”, ends with another instance of the same phenomenon. The last four words are rarely quoted, because they are, literally, ‘taken as read’: never send to know for whom the bell tolls; it tolls for thee. The same thing, I suggest, is already happening with Dylan’s “but it’s getting there.” In both cases, given our mortality, we all know how it ends. Another thing about bards, associated with their raising of everyday speech to high art, is that they are generally claimed to have sprung naturally from the soil, or from the common mass of humanity. They are, in other words, not only our spokespeople but also one of us.

Europe has now changed completely, and is full of Europeans from wall to wall. Incidentally, the graffiti in Europe have also changed from wall to wall. When my father was a young man in Vilna, every wall in Europe said, “Jews go home to Palestine.” Fifty years later, when he went back to Europe on a visit, the walls all screamed, “Jews get out of Palestine.

When he returned to Florida in the early part of 1939, Hemingway took his boat the Pilar across the Straits of Florida to Havana, where he checked into the Hotel Ambos Mundos. Shortly thereafter, Martha joined him in Cuba and they first rented, and later in 1940, purchased their home for $12,500. Located 10 miles to the east of Havana, in the small town of San Francisco de Paula, they settled into what they called Finca Vigía, the Lookout Farm. On November 20, 1940, after a difficult divorce from Pauline, Ernest and Martha got married. Even though Cuba had become their home, they still took editorial assignments overseas, including one in China that Martha had for Collier’s magazine. Returning to Cuba just prior to the outbreak of World War II, he convinced the Cuban government to outfit his boat with armaments, with which he intended to ambush German submarines. As the war progressed, Hemingway went to London as a war correspondent, where he met Mary Welsh. His infatuation prompted him to propose to her, which of course did not sit well with Martha. Hemingway was present at the liberation of Paris and attended a party hosted by Sylvia Beach. He, incidentally, also renewed a friendship with Gertrude Stein. Becoming a famous war correspondence he covered the Battle of the Bulge, however he then spent the rest of the war on the sidelines hospitalized with pneumonia. Even so, Ernest was awarded the Bronze Star for bravery. Once again, Hemingway fell in lust, this time with a 19-year-old girl, Adriana Ivancich. This so-called platonic, wink, wink, love affair was the essence of his novel Across the River and Into the Trees, which he wrote in Cuba.

Philosophy has been described as thinking about thinking, and all Christians should do that. The term comes from two Greek words, philia ("love") and sophia ("wisdom"), thus "loving wisdom." Nothing anti-Christian appears in that definition. Problems arise if we seek wisdom apart from God, or elevate human reason above Him, but according to Proverbs 4:5-7, God's people should love and seek wisdom. Formal philosophy is divided into three major areas-incidentally, all core Christian issues: (1) Metaphysics, which asks questions about the nature of reality: "What is real?" "Is the basic essence of the world matter, or spirit, or something else?" (2) Epistemology, which addresses issues concerning truth and knowledge: "What do we know?" "How do we know it?" "Why do we think it's true?" (3) Ethics, which considers moral problems: "What is right and wrong?" "Are moral values absolute or relative?" "What is the good life, and how do we achieve it?

Save perhaps for the inventing and scriptwriting of Armitage, for the comics publication Judge Dredd the Megazine, in which he delineated and developed the city of London in that futuristic and somewhat casually violent shared world. And possibly his novels in the Judge Dredd line from Virgin Books, being Deathmasques, The Medusa Seed and Wetworks. And possibly any amount of other comics-related material to boot. And his work for Virgin Books’ New Adventure and Missing Adventure lines, come to think of it, including Sky Pirates!, Death and Diplomacy, Burning Heart, and for their continuation (starring one-time companion Bernice Summerfield), Ship of Fools, Oblivion, The Mary-Sue Extrusion and Return to the Fractured Planet. Each and every one a fine and puissant piece of literature, so all in all it is a bit unfortunate that at least half of them are no longer in print. For the BBC he has written the novel Heart of TARDIS, the short story Moon Graffiti, subsequently released as one half of a BBC Radio Collection audio disc, and the very volume you currently hold, quite lovingly, in your hands. His work on Bernice, incidentally, continues more-or-less simultaneously with the release of the Big Finish novel The Infernal Nexus. Mr.

With one minute to spare, Madison arrived at the Space Needle. Her rose was hastily clipped into her short dark hair. Her cheeks were red from all of the mad rushing around. But she had made it on time. So had Jeremy. Once again he was waiting by the elevator that rode up to the top of the Space Needle. A somewhat faded blue carnation was pinned to the lapel of his jacket. Madison, who usually overplanned everything, hadn’t taken one second to plan what she would say when she finally met “Blue” face-to-face. A man with a bouquet of balloons passed by, and she ducked out of sight behind them. As she ran alongside the vendor, she hastily tried to collect her thoughts. So much was riding on this meeting, and she didn’t want to blow it. When the balloon man got close to the elevator tower, Madison jumped out from behind the balloons and hid by a corner of the tower. Her mind was still a complete blank. But she couldn’t leave Jeremy standing there for another minute. So she inched her way along the wall until she was safely hidden behind the post he was leaning against. Madison checked the TechnoMarine watch she’d borrowed from Piper. It was nearly five minutes after four. Time was running out! She had to say something. But what? Barely a foot away, she heard Jeremy exhale in frustration, and her heart sank. When he made a move to leave, her hand shot out from behind the pillar and caught hold of his. “Blue?” she whispered. “Please don’t turn around.” Jeremy didn’t move. “Okay,” he said warily. “I’m trying to find the words to tell you what our letters have meant to me,” she whispered. “And how much your friendship means to me.” Jeremy nodded. “It’s been important to me, too.” He started to turn around, but Madison tugged his arm, hard. “Don’t look, yet. Please!” Jeremy quickly turned his head away. “All right, but--” Madison didn’t let him finish. She squeezed her eyes shut and started babbling. “I didn’t know who you were until last Friday--which, incidentally, turned out to be about the most important day of my life. And when I knew it was you, I just didn’t know how to tell you that I was me. You once told me I was cold and heartless, and I just couldn’t bear it if you said it again. Everything has been so perfect, I just don’t want to blow it, and now that we’re standing here holding hands, I don’t want to let go--” “So don’t,” a voice whispered, very close to her cheek.

Time was running out! She had to say something. But what? Barely a foot away, she heard Jeremy exhale in frustration, and her heart sank. When he made a move to leave, her hand shot out from behind the pillar and caught hold of his. “Blue?” she whispered. “Please don’t turn around.” Jeremy didn’t move. “Okay,” he said warily. “I’m trying to find the words to tell you what our letters have meant to me,” she whispered. “And how much your friendship means to me.” Jeremy nodded. “It’s been important to me, too.” He started to turn around, but Madison tugged his arm, hard. “Don’t look, yet. Please!” Jeremy quickly turned his head away. “All right, but--” Madison didn’t let him finish. She squeezed her eyes shut and started babbling. “I didn’t know who you were until last Friday--which, incidentally, turned out to be about the most important day of my life. And when I knew it was you, I just didn’t know how to tell you that I was me. You once told me I was cold and heartless, and I just couldn’t bear it if you said it again. Everything has been so perfect, I just don’t want to blow it, and now that we’re standing here holding hands, I don’t want to let go--” “So don’t,” a voice whispered, very close to her cheek.

Blue?” she whispered. “Please don’t turn around.” Jeremy didn’t move. “Okay,” he said warily. “I’m trying to find the words to tell you what our letters have meant to me,” she whispered. “And how much your friendship means to me.” Jeremy nodded. “It’s been important to me, too.” He started to turn around, but Madison tugged his arm, hard. “Don’t look, yet. Please!” Jeremy quickly turned his head away. “All right, but--” Madison didn’t let him finish. She squeezed her eyes shut and started babbling. “I didn’t know who you were until last Friday--which, incidentally, turned out to be about the most important day of my life. And when I knew it was you, I just didn’t know how to tell you that I was me. You once told me I was cold and heartless, and I just couldn’t bear it if you said it again. Everything has been so perfect, I just don’t want to blow it, and now that we’re standing here holding hands, I don’t want to let go--” “So don’t,” a voice whispered, very close to her cheek. Madison’s eyes popped open, and she found herself staring into Jeremy’s sparkling baby blues. And for a moment, time seemed to stop. She noticed that Jeremy had very long eyelashes for a boy. She saw that there was a tiny freckle above his perfectly shaped lips. And he smelled delicious--like spicy soap. Slowly, she raised her hand and touched the lock of dark hair that fell forward over his forehead. It was as soft as she imagined it would be. She tilted her face up to meet his, so close that their lips were almost touching, and asked, “You haven’t said anything. Are you mad?” “I always have been,” Jeremy murmured. “Mad about you…” Ever so slowly the distance between their lips disappeared. In that one tingling moment the past, with every painful memory of humiliation, melted completely away. Jeremy slipped his arm around Madison’s waist and pressed her close against him. She wrapped her arms around his neck. They were a perfect fit, just as she had dreamed they would be. Pinky and Blue--two hearts beating as one.

I'd've loved more songs, because if you don't put on a radio station there isn't very much songs in GTA IV. He can jump out from the automobile when it halts, in case you enter into a terrible enough mishap while Chop is driving along with you and go house. Incidentally an enlargement for the first was situated in London. So, in case you want to try Freefall then you certainly must complete 'Meat company'. Some sites accept this-but many the others refuse. Each sport in the set offers some thing new to gamers. and gun you down additionally if other armed citizens see you perpetrate a crime they could get ballsy and try to destroy you on-the-spot also. The Hollywood aspect had proceeded, you were always being hassled by perople such as principal character's brother, Roman, to really go and do a little mundane task like drinking till you fell over, enjoying darts or bowling. Later on, he determines to see a location called Downtown. Most of the big websites remark continuously about how terrific the cut-scenes are. The overall game's storyline is centered around Nike Bellic, a former soldier from Eastern Europe, who concerns america to get the "American desire". When Chop is on you, he assaults anyone that reveals aggression towards Franklin, and might even eliminate them. The gameplay is continually open world permitting player to decide on assignments packaged with activity-experience, third-person shooting, stealth, racing and sometimes roleplaying. Next, look at the Caligula Palace. I don't accept being of any Leather encounter character even. In V, players reach jump in and out of the lives of each one of the three figures so that you can feel the storyline from other points of view. As an issue of fact, you actually have to be cautious about everybody in Grand Theft Auto just around they must be careful for you and also your murderous manners. In the event you held turning them down, they got irritated. And this stops the scene and you're in the sport. I presume cut scenes may be pleasant benefit for completing a larger part of a sport. http://hh.vom

testimony. As I grow to love Christ more, every now and then a wave of grief will come over me concerning my past sin, and I will cry to myself, “How could you have done such a thing to Him?” If I do not stop and pray immediately—restating His love for me and my righteousness in Him—Satan will take my wave of sorrow as a vulnerability to accusation, and he will proceed with a hurricane of condemnation. I have had to become extremely proactive against his accusations in order to fight the good fight of faith. You must, too. Incidentally, I learned how to get back at Satan for tempting me to sin then reveling in my failure: let God plunder the enemy by bringing so much good from the bad that Satan will regret ever taking me to that wilderness of sin. What divine vengeance occurs when we let God use our past failures to humble us, to refine us, and to use us all the more effectively! You and I are about to cease cooperating with Satan’s schemes. Amen? If we are