Intimate Celebration Quotes

Think of all the women you know who will not allow themselves to be seen without makeup. I often wonder how they feel about themselves at night when they are climbing into bed with intimate partners. Are they overwhelmed with secret shame that someone sees them as they really are? Or do they sleep with rage that who they really are can be celebrated or cared for only in secret?

When we do the hard, intimate work of friendship, we bring a little more of the divine into daily life.

believe that this way of living, this focus on the present, the daily, the tangible, this intense concentration not on the news headlines but on the flowers growing in your own garden, the children growing in your own home, this way of living has the potential to open up the heavens, to yield a glittering handful of diamonds where a second ago there was coal. This way of living and noticing and building and crafting can crack through the movie sets and soundtracks that keep us waiting for our own life stories to begin, and set us free to observe the lives we have been creating all along without ever realizing it. I don’t want to wait anymore. I choose to believe that there is nothing more sacred or profound than this day. I choose to believe that there may be a thousand big moments embedded in this day, waiting to be discovered like tiny shards of gold. The big moments are the daily, tiny moments of courage and forgiveness and hope that we grab on to and extend to one another. That’s the drama of life, swirling all around us, and generally I don’t even see it, because I’m too busy waiting to become whatever it is I think I am about to become. The big moments are in every hour, every conversation, every meal, every meeting. The Heisman Trophy winner knows this. He knows that his big moment was not when they gave him the trophy. It was the thousand times he went to practice instead of going back to bed. It was the miles run on rainy days, the healthy meals when a burger sounded like heaven. That big moment represented and rested on a foundation of moments that had come before it. I believe that if we cultivate a true attention, a deep ability to see what has been there all along, we will find worlds within us and between us, dreams and stories and memories spilling over. The nuances and shades and secrets and intimations of love and friendship and marriage an parenting are action-packed and multicolored, if you know where to look. Today is your big moment. Moments, really. The life you’ve been waiting for is happening all around you. The scene unfolding right outside your window is worth more than the most beautiful painting, and the crackers and peanut butter that you’re having for lunch on the coffee table are as profound, in their own way, as the Last Supper. This is it. This is life in all its glory, swirling and unfolding around us, disguised as pedantic, pedestrian non-events. But pull of the mask and you will find your life, waiting to be made, chosen, woven, crafted. Your life, right now, today, is exploding with energy and power and detail and dimension, better than the best movie you have ever seen. You and your family and your friends and your house and your dinner table and your garage have all the makings of a life of epic proportions, a story for the ages. Because they all are. Every life is. You have stories worth telling, memories worth remembering, dreams worth working toward, a body worth feeding, a soul worth tending, and beyond that, the God of the universe dwells within you, the true culmination of super and natural. You are more than dust and bones. You are spirit and power and image of God. And you have been given Today.

I wanted a quiet, intimate wedding, not a circus.” Thorne leaned against the staircase rail. “It’s the first known Lunar-Earthen wedding in generations, the groom is a bioengineered wolf-human hybrid, and you invited the emperor of the Eastern Commonwealth and an ex–Lunar Queen. What did you expect?” Scarlet glared at him. “I am marrying the man that I love, and I invited my friends to celebrate with us. I expected a little bit of privacy.

the extrovert assumption is so woven into the fabric of our culture that an employee may suffer reprimands for keeping his door closed (that is, if he is one of the lucky ones who has a door), for not lunching with other staff members, or for missing the weekend golf game or any number of supposedly morale-boosting celebrations. Half. More than half of us don’t want to play. We don’t see the point. For us, an office potluck will not provide satisfying human contact—we’d much rather meet a friend for an intimate conversation (even if that friend is a coworker). For us, the gathering will not boost morale — and will probably leave us resentful that we stayed an extra hour to eat stale cookies and make small talk. For us, talking with coworkers does not benefit our work—it sidetracks us.

The paradoxical intercourse of audience and celebrity. The suppressed awareness that the whole reason ordinary people found celebrity fascinating was that they were not, themselves, celebrities. That wasn't quite it. (....) It was more the deeper, more tragic and universal conflict of which the celebrity paradox was a part. The conflict between the subjective centrality of our own lives versus our awareness of its objective insignificance. Atwater knew - as did everyone at Style, though by some strange unspoken consensus it was never said aloud - that this was the single great informing conflict of the American psyche. The management of insignificance. It was the great syncretic bond of US monoculture. It was everywhere, at the root of everything - of impatience in long lines, of cheating on taxes, of movements in fashion and music and art, of marketing. In particular, he thought it was alive in the paradoxes of audience. It was the feeling that celebrities were your intimate friends, coupled with the inchoate awareness that that untold millions of people felt the same way - and that the celebrities themselves did not. Atwater had had contact with a certain number of celebrities (there was no way to avoid it at BSG), and they were not, in his experience, very friendly or considerate people. Which made sense when one considered that celebrities were not actually functioning as real people at all, but as something more like symbols of themselves.

it's been a long time since i've thought about that night, that wonderful raucous night. I can still see the president s surprise and amusement while opening gifts. I can still hear the music, the guests singing along and the president having such a wonderful time surrounded by his closest family and friends. What a privilege it was to have been there, to witness the joy and laughter. But Always, when I remember that special birthday celebration on the Sequoia, I can't help but think it should not have been his last. At forty six it shouldn't have been his last

Should I ever get married, I actually want a really small wedding. A private ceremony that's shrouded in secrecy. I want something intimate. Something between me and my lover. Not a huge party that is really, this grandiose gesture over something that two people should be celebrating between them, alone, and not the world.

You work that you may keep pace with the earth and the soul of the earth. For to be idle is to become a stranger unto the seasons, and to step out of life's procession, that marches in majesty and proud submission towards the infinite. When you work you are a flute through whose heart the whispering of the hours turns to music. Which of you would be a reed, dumb and silent, when all else sings together in unison? Always you have been told that work is a curse and labour a misfortune. But I say to you that when you work you fulfil a part of earth's furthest dream, assigned to you when that dream was born, And in keeping yourself with labour you are in truth loving life, And to love life through labour is to be intimate with life's inmost secret. But if you in your pain call birth an affliction and the support of the flesh a curse written upon your brow, then I answer that naught but the sweat of your brow shall wash away that which is written. You have been told also that life is darkness, and in your weariness you echo what was said by the weary. And I say that life is indeed darkness save when there is urge, And all urge is blind save when there is knowledge, And all knowledge is vain save when there is work, And all work is empty save when there is love; And when you work with love you bind yourself to yourself, and to one another, and to God. And what is it to work with love? It is to weave the cloth with threads drawn from your heart, even as if your beloved were to wear that cloth. It is to build a house with affection, even as if your beloved were to dwell in that house. It is to sow seeds with tenderness and reap the harvest with joy, even as if your beloved were to eat the fruit. It is to charge all things you fashion with a breath of your own spirit, And to know that all the blessed dead are standing about you and watching. Often have I heard you say, as if speaking in sleep, "He who works in marble, and finds the shape of his own soul in the stone, is nobler than he who ploughs the soil. And he who seizes the rainbow to lay it on a cloth in the likeness of man, is more than he who makes the sandals for our feet." But I say, not in sleep but in the overwakefulness of noontide, that the wind speaks not more sweetly to the giant oaks than to the least of all the blades of grass; And he alone is great who turns the voice of the wind into a song made sweeter by his own loving. Work is love made visible. And if you cannot work with love but only with distaste, it is better that you should leave your work and sit at the gate of the temple and take alms of those who work with joy. For if you bake bread with indifference, you bake a bitter bread that feeds but half man's hunger. And if you grudge the crushing of the grapes, your grudge distils a poison in the wine. And if you sing though as angels, and love not the singing, you muffle man's ears to the voices of the day and the voices of the night.

One reason we can hardly bear to remain silent is that it makes us feel so helpless. We are so accustomed to relying upon words to manage and control others. If we are silent, who will take control? God will take control, but we will never let him take control until we trust him. Silence is intimately related to trust. The

An international celebrity, he said, was better off “leaving politics to the chaps who are paid to do the job, dear.

There were no religious images in the churches or synagogues of our childhood that celebrated the birthing powers of women. According to religion's myths, the world was brought into being by a male God, and woman was created from man. This reversal of biological process went unchallenged. Most of us didn't even notice the absence of the mother. Although we may not have been consciously aware of her absence in bible stories and sermons, her absence was absorbed into our being. And its painful influence was intensified as we observed the design of our parents' relationship and the treatment of our mothers by our fathers and brothers. Our families mirrored the hierarchical reality of the heavens. In a society that worships a male God, the father's life is more valuable than the mother's. The activities of a man's life are more vital and necessary than the mother's intimate connections with the origins of life. The father is God.

Not only are you intimating that I’m a whore, but you’re also insinuating that your brother has the intelligence of a mud fence to be with a woman who would take advantage of him because of his celebrity or his money, and be perfectly okay with that.

This was true, she knew. Being involved with him gave her the privileged position of knowing him intimately. There were nights when he would wake up sweating, the nightmares returning out of the blue after a peaceful period sometimes weeks long. Growing up in the middle of a fierce civil war could indelibly mark a child. To Mykl, birthdays were always just another year under the belt, where the only reason to celebrate was that you weren’t dead yet. She took his hand, squeezed it tight and led him inside.

You are young men and not children. The idea is that art allows the child imprisoned inside the adult to come out to play and celebrate the world and its beauty.” He said that art was intimately linked with immortality: a challenge to death and time, a celebration of life.

The Congregating of Stars They often meet in mountain lakes, No matter how remote, no matter how deep Down and far they must stream to arrive, Navigating between the steep, vertical piles Of broken limestone and chert, through shattered Trees and dry bushes bent low by winter, Across ravines cut by roaring avalanches Of boulders and ripping ice. Silently, the stars have assembled On the surface of this lost lake tonight, Arranged themselves to match the patterns They maintain in the highest spheres Of the surrounding sky. And they continue on, passing through The smooth, black countenance of the lake, Through that mirror of themselves, down through The icy waters to touch the perfect bottom Stillness of the invisible life and death existing In the nether of those depths. Sky-bound- yet touching every needle In the torn and sturdy forest, every stone, Sharp, cracked along the ragged shore- the stars Appear the same as in ancient human ages On the currents of the old seas and the darkened Trails of desert dunes, Orion’s belt the same As it shone in Galileo’s eyes, Polaris certain above The sails of every mariner’s voyage. An echoing Light from the Magi’s star, that beacon, might even Be shining on this lake tonight, unrecognized. The stars are congregating, perhaps in celebration, passing through their own names and legends, through fogs, airs, and thunders, the vapors of winter frost and summer pollens. They are ancestors of transfiguration, intimate with all the eyes of the night. What can they know?

When a writer puts words on paper, it is an intimate act. The reader hears your words in his voice and he becomes the bones of your story. The reader is the foundation that you wrap in muscle and sinew. You build the hero on the reader’s delicate frame until your story is his story. Your sorrow is his; your joy is a communion you both celebrate.

Social Networking Reality Check: After you’ve met, reunited, scheduled, confirmed, celebrated and reminisced, re-boot and remind yourself that your closest friends are probably not even on FaceBook. Life’s most intimate personal details, insecurities, conflicts and “drama” should not play out on a public website. Your discretion, dignity and self respect should not log off when you log on.

In fact, flow and religion have been intimately connected from earliest times. Many of the optimal experiences of mankind have taken place in the context of religious rituals. Not only art but drama, music, and dance had their origins in what we now would call “religious” settings; that is, activities aimed at connecting people with supernatural powers and entities. The same is true of games. One of the earliest ball games, a form of basketball played by the Maya, was part of their religious celebrations, and so were the original Olympic games. This connection is not surprising, because what we call religion is actually the oldest and most ambitious attempt to create order in consciousness. It therefore makes sense that religious rituals would be a profound source of enjoyment.

The blooper’ as Watson described it, 'was too unbelievable to keep secret for more than a few minutes.’ He dashed over to a chemist friend in the neighboring lab to show him Pauling’s structure. The chemist concurred, 'The giant [Pauling] had forgotten elementary college chemistry.’ Watson told Crick, and both took off for the Eagle, their favorite pub, where they celebrated Pauling’s failure with shots of schadenfreude infused whiskey.

Long before you, mother, or I was born, the death of Christ was celebrated in the Eucharist. And it will be celebrated long after we have died. During our few years of conscious participation in the Eucharist, our lives and deaths become part of this ongoing proclamation of the life and death of Christ. Therefore I dare to say that every time I celebrate the Eucharist and every time you receive the body and blood of Christ, we remember not only Christ’s death but also her death, because it was precisely through the Eucharist that she was so intimately united with him. This

I had heard that Presley died on the toilet, but I’d assumed the location was happenstance, as it was with Judy Garland and Lenny Bruce: an embarrassing setting for a standard celebrity overdose. But the straining-at-stool theory made some sense. With all three autopsies—that of J.W., Mr. K., and E., as Presley’s intimates called him—the collapse was abrupt and the autopsy revealed no obvious cause of death. (Though Presley had traces of several prescription drugs in his blood, none was present at a lethal level.) What Elvis’s autopsy did unambiguously reveal was a colon two to three times normal size.

That Boston show was when I began to see your mother through the eyes of her fans and realized her stage presence was more than the sum of its jokes. She was speaking to people's truths and making them laugh at the ridiculousness of it all. This was what our ayahuasca ceremonies were about: sourcing the most potent parts of ourselves and letting go of the rest. Your mother, I saw, had done just that. She was embodying experiences lie pregnancy and childbirth that are sacred to us as individuals, and celebrating these acts in a fresh new light. Asian cultures often teach us to be silent about our sexuality and filled with shame. Your mother breaks that up and transmutes pain and shame into power, like a mystical priestess.

We read messages and see the intimate visual details of celebrities’ lives on social media; 15 million or 50 million or 86 million of us have identical unmediated connections with America’s most famous people, including the president of the United States. Which makes us feel as if celebrities are our pals, in a way that People and the subsequent glut of celebrity media could not quite do. Meanwhile the American fantasy of becoming famous for real feels less fantastical than ever. Reality TV has turned hundreds of schmos (and Kardashians) into celebrities. There are almost as many reality shows on the air now as there were television shows of any kind in 2000. YouTube is a gateway to celebrity that has no gatekeepers at all.

Brigid may be praised as of “the holy well and the sacred flame.” The “well” designates a source of life, to which the new tender being is intimately connected. It may be understood as the Well of Creativity of the Cosmos to which all are seamlessly connected. A dedication to Brigid means a dedication to the being and beauty of particular small self, and knowing deeply its Source, rooted seamlessly in the whole of Gaia – as the infant knows deeply its dependence on the Mother, as the new shoot on the tree knows intimately its dependence on the branch and whole tree, as the new star’s being is connected to the supernova. The “Well” of Brigid then, is not only the well into Earth-Gaia, but also Universe-Gaia’s Well of Creativity. Brigid has extended Her “country,” Her jurisdiction; and perhaps it was always understood that way by the ancients.

told me more about what happened the other night?” she asked, deciding to air her worst fears. “Am I under suspicion or something?” “Everyone is.” “Especially ex-wives who are publicly humiliated on the day of the murder, right?” Something in Montoya’s expression changed. Hardened. “I’ll be back,” he promised, “and I’ll bring another detective with me, then we’ll interview you and you can ask all the questions you like.” “And you’ll answer them?” He offered a hint of a smile. “That I can’t promise. Just that I won’t lie to you.” “I wouldn’t expect you to, Detective.” He gave a quick nod. “In the meantime if you suddenly remember, or think of anything, give me a call.” “I will,” she promised, irritated, watching as he hurried down the two steps of the porch to his car. He was younger than she was by a couple of years, she guessed, though she couldn’t be certain, and there was something about him that exuded a natural brooding sexuality, as if he knew he was attractive to women, almost expected it to be so. Great. Just what she needed, a sexy-as-hell cop who probably had her pinned to the top of his murder suspect list. She whistled for the dog and Hershey bounded inside, dragging some mud and leaves with her. “Sit!” Abby commanded and the Lab dropped her rear end onto the floor just inside the door. Abby opened the door to the closet and found a towel hanging on a peg she kept for just such occasions, then, while Hershey whined in protest, she cleaned all four of her damp paws. “You’re gonna be a problem, aren’t you?” she teased, then dropped the towel over the dog’s head. Hershey shook herself, tossed off the towel, then bit at it, snagging one end in her mouth and pulling backward in a quick game of tug of war. Abby laughed as she played with the dog, the first real joy she’d felt since hearing the news about her ex-husband. The phone rang and she left the dog growling and shaking the tattered piece of terry cloth. “Hello?” she said, still chuckling at Hershey’s antics as she lifted the phone to her ear. “Abby Chastain?” “Yes.” “Beth Ann Wright with the New Orleans Sentinel.” Abby’s heart plummeted. The press. Just what she needed. “You were Luke Gierman’s wife, right?” “What’s this about?” Abby asked warily as Hershey padded into the kitchen and looked expectantly at the back door leading to her studio. “In a second,” she mouthed to the Lab. Hershey slowly wagged her tail. “Oh, I’m sorry,” Beth Ann said, sounding sincerely rueful. “I should have explained. The paper’s running a series of articles on Luke, as he was a local celebrity, and I’d like to interview you for the piece. I was thinking we could meet tomorrow morning?” “Luke and I were divorced.” “Yes, I know, but I would like to give some insight to the man behind the mike, you know. He had a certain public persona, but I’m sure my readers would like to know more about him, his history, his hopes, his dreams, you know, the human-interest angle.” “It’s kind of late for that,” Abby said, not bothering to keep the ice out of her voice. “But you knew him intimately. I thought you could come up with some anecdotes, let people see the real Luke Gierman.” “I don’t think so.” “I realize you and he had some unresolved issues.” “Pardon me?” “I caught his program the other day.” Abby tensed, her fingers holding the phone in a death grip. “So this is probably harder for you than most, but I still would like to ask you some questions.” “Maybe another time,” she hedged and Beth Ann didn’t miss a beat. “Anytime you’d like. You’re a native Louisianan, aren’t you?” Abby’s neck muscles tightened. “Born and raised, but you met Luke in Seattle when he was working for a radio station . . . what’s the call sign, I know I’ve got it somewhere.” “KCTY.” It was a matter of public record. “Oh, that’s right. Country in the City. But you grew up here and went to local schools, right? Your

My husband and I have been a part of the same small group for the past five years.... Like many small groups, we regularly share a meal together, love one another practically, and serve together to meet needs outside our small group. We worship, study God’s Word, and pray. It has been a rich time to grow in our understanding of God, what Jesus has accomplished for us, God’s purposes for us as a part of his kingdom, his power and desire to change us, and many other precious truths. We have grown in our love for God and others, and have been challenged to repent of our sin and trust God in every area of our lives. It was a new and refreshing experience for us to be in a group where people were willing to share their struggles with temptation and sin and ask for prayer....We have been welcomed by others, challenged to become more vulnerable, held up in prayer, encouraged in specific ongoing struggles, and have developed sweet friendships. I have seen one woman who had one foot in the world and one foot in the church openly share her struggles with us. We prayed that God would show her the way of escape from temptation many times and have seen God’s work in delivering her. Her openness has given us a front row seat to see the power of God intersect with her weakness. Her continued vulnerability and growth in godliness encourage us to be humble with one another, and to believe that God is able to change us too. Because years have now passed in close community, God’s work can be seen more clearly than on a week-by-week basis. One man who had some deep struggles and a lot of anger has grown through repenting of sin and being vulnerable one on one and in the group. He has been willing to hear the encouragement and challenges of others, and to stay in community throughout his struggle.... He has become an example in serving others, a better listener, and more gentle with his wife. As a group, we have confronted anxiety, interpersonal strife, the need to forgive, lust, family troubles, unbelief, the fear of man, hypocrisy, unemployment, sickness, lack of love, idolatry, and marital strife. We have been helped, held accountable, and lifted up by one another. We have also grieved together, celebrated together, laughed together, offended one another, reconciled with one another, put up with one another,...and sought to love God and one another. As a group we were saddened in the spring when a man who had recently joined us felt that we let him down by not being sensitive to his loneliness. He chose to leave. I say this because, with all the benefits of being in a small group, it is still just a group of sinners. It is Jesus who makes it worth getting together. Apart from our relationship with him...,we have nothing to offer. But because our focus is on Jesus, the group has the potential to make a significant and life-changing difference in all our lives. ...When 7 o’clock on Monday night comes around, I eagerly look forward to the sound of my brothers and sisters coming in our front door. I never know how the evening will go, what burdens people will be carrying, how I will be challenged, or what laughter or tears we will share. But I always know that the great Shepherd will meet us and that our lives will be richer and fuller because we have been together. ...I hope that by hearing my story you will be encouraged to make a commitment to become a part of a small group and experience the blessing of Christian community within the smaller, more intimate setting that it makes possible. 6

It is a painful irony that silent movies were driven out of existence just as they were reaching a kind of glorious summit of creativity and imagination, so that some of the best silent movies were also some of the last ones. Of no film was that more true than Wings, which opened on August 12 at the Criterion Theatre in New York, with a dedication to Charles Lindbergh. The film was the conception of John Monk Saunders, a bright young man from Minnesota who was also a Rhodes scholar, a gifted writer, a handsome philanderer, and a drinker, not necessarily in that order. In the early 1920s, Saunders met and became friends with the film producer Jesse Lasky and Lasky’s wife, Bessie. Saunders was an uncommonly charming fellow, and he persuaded Lasky to buy a half-finished novel he had written about aerial combat in the First World War. Fired with excitement, Lasky gave Saunders a record $39,000 for the idea and put him to work on a script. Had Lasky known that Saunders was sleeping with his wife, he might not have been quite so generous. Lasky’s choice for director was unexpected but inspired. William Wellman was thirty years old and had no experience of making big movies—and at $2 million Wings was the biggest movie Paramount had ever undertaken. At a time when top-rank directors like Ernst Lubitsch were paid $175,000 a picture, Wellman was given a salary of $250 a week. But he had one advantage over every other director in Hollywood: he was a World War I flying ace and intimately understood the beauty and enchantment of flight as well as the fearful mayhem of aerial combat. No other filmmaker has ever used technical proficiency to better advantage. Wellman had had a busy life already. Born into a well-to-do family in Brookline, Massachusetts, he had been a high school dropout, a professional ice hockey player, a volunteer in the French Foreign Legion, and a member of the celebrated Lafayette Escadrille flying squad. Both France and the United States had decorated him for gallantry. After the war he became friends with Douglas Fairbanks, who got him a job at the Goldwyn studios as an actor. Wellman hated acting and switched to directing. He became what was known as a contract director, churning out low-budget westerns and other B movies. Always temperamental, he was frequently fired from jobs, once for slapping an actress. He was a startling choice to be put in charge of such a challenging epic. To the astonishment of everyone, he now made one of the most intelligent, moving, and thrilling pictures ever made. Nothing was faked. Whatever the pilot saw in real life the audiences saw on the screen. When clouds or exploding dirigibles were seen outside airplane windows they were real objects filmed in real time. Wellman mounted cameras inside the cockpits looking out, so that the audiences had the sensation of sitting at the pilots’ shoulders, and outside the cockpit looking in, allowing close-up views of the pilots’ reactions. Richard Arlen and Buddy Rogers, the two male stars of the picture, had to be their own cameramen, activating cameras with a remote-control button.

A note of caution: epigenetics is also on the verge of transforming into a dangerous idea. Epigenetic modifications of genes can potentially superpose historical and environmental information on cells and genomes—but this capacity is speculative, limited, idiosyncratic, and unpredictable: a parent with an experience of starvation produces children with obesity and overnourishment, while a father with the experience of tuberculosis, say, does not produce a child with an altered response to tuberculosis. Most epigenetic “memories” are the consequence of ancient evolutionary pathways, and cannot be confused with our longing to affix desirable legacies on our children. As with genetics in the early twentieth century, epigenetics is now being used to justify junk science and enforce stifling definitions of normalcy. Diets, exposures, memories, and therapies that purport to alter heredity are eerily reminiscent of Lysenko’s attempt to “reeducate” wheat using shock therapy. Mothers are being asked to minimize anxiety during their pregnancy—lest they taint all their children, and their children, with traumatized mitochondria. Lamarck is being rehabilitated into the new Mendel. These glib notions about epigenetics should invite skepticism. Environmental information can certainly be etched on the genome. But most of these imprints are recorded as “genetic memories” in the cells and genomes of individual organisms—not carried forward across generations. A man who loses a leg in an accident bears the imprint of that accident in his cells, wounds, and scars—but does not bear children with shortened legs. Nor has the uprooted life of my family seem to have burdened me, or my children, with any wrenching sense of estrangement. Despite Menelaus’s admonitions, the blood of our fathers is lost in us—and so, fortunately, are their foibles and sins. It is an arrangement that we should celebrate more than rue. Genomes and epigenomes exist to record and transmit likeness, legacy, memory, and history across cells and generations. Mutations, the reassortment of genes, and the erasure of memories counterbalance these forces, enabling unlikeness, variation, monstrosity, genius, and reinvention—and the refulgent possibility of new beginnings, generation upon generation.

If we consider the possibility that all women–from the infant suckling her mother’s breast, to the grown woman experiencing orgasmic sensations while suckling her own child, perhaps recalling her mother’s milk-smell in her own; to two women, like Virginia Woolf’s Chloe and Olivia, who share a laboratory; to the woman dying at ninety, touched and handled by women–exist on a lesbian continuum, we can see ourselves as moving in and out of this continuum, whether we identify ourselves as lesbian or not. It allows us to connect aspects of woman-identification as diverse as the impudent, intimate girl-friendships of eight- or nine-year-olds and the banding together of those women of the twelfth and fifteenth centuries known as Beguines who “shared houses, rented to one another, bequeathed houses to their room-mates … in cheap subdivided houses in the artisans’ area of town,” who “practiced Christian virtue on their own, dressing and living simply and not associating with men,” who earned their livings as spinners, bakers, nurses, or ran schools for young girls, and who managed–until the Church forced them to disperse–to live independent both of marriage and of conventual restrictions. It allows us to connect these women with the more celebrated “Lesbians” of the women’s school around Sappho of the seventh century B.C.; with the secret sororities and economic networks reported among African women; and with the Chinese marriage resistance sisterhoods–communities of women who refused marriage, or who if married often refused to consummate their marriages and soon left their husbands–the only women in China who were not footbound and who, Agnes Smedley tells us, welcomed the births of daughters and organized successful women’s strikes in the silk mills. It allows us to connect and compare disparate individual instances of marriage resistance: for example, the type of autonomy claimed by Emily Dickinson, a nineteenth-century white woman genius, with the strategies available to Zora Neale Hurston, a twentieth-century black woman genius. Dickinson never married, had tenuous intellectual friendships with men, lived self-convented in her genteel father’s house, and wrote a lifetime of passionate letters to her sister-in-law Sue Gilbert and a smaller group of such letters to her friend Kate Scott Anthon. Hurston married twice but soon left each husband, scrambled her way from Florida to Harlem to Columbia University to Haiti and finally back to Florida, moved in and out of white patronage and poverty, professional success and failure; her survival relationships were all with women, beginning with her mother. Both of these women in their vastly different circumstances were marriage resisters, committed to their own work and selfhood, and were later characterized as “apolitical ”. Both were drawn to men of intellectual quality; for both of them women provided the ongoing fascination and sustenance of life.

What’ll it be?” Steve asked me, just days after our wedding. “Do we go on the honeymoon we’ve got planned, or do you want to go catch crocs?” My head was still spinning from the ceremony, the celebration, and the fact that I could now use the two words “my husband” and have them mean something real. The four months between February 2, 1992--the day Steve asked me to marry him--and our wedding day on June 4 had been a blur. Steve’s mother threw us an engagement party for Queensland friends and family, and I encountered a very common theme: “We never thought Steve would get married.” Everyone said it--relatives, old friends, and schoolmates. I’d smile and nod, but my inner response was, Well, we’ve got that in common. And something else: Wait until I get home and tell everybody I am moving to Australia. I knew what I’d have to explain. Being with Steve, running the zoo, and helping the crocs was exactly the right thing to do. I knew with all my heart and soul that this was the path I was meant to travel. My American friends--the best, closest ones--understood this perfectly. I trusted Steve with my life and loved him desperately. One of the first challenges was how to bring as many Australian friends and family as possible over to the United States for the wedding. None of us had a lot of money. Eleven people wound up making the trip from Australia, and we held the ceremony in the big Methodist church my grandmother attended. It was more than a wedding, it was saying good-bye to everyone I’d ever known. I invited everybody, even people who may not have been intimate friends. I even invited my dentist. The whole network of wildlife rehabilitators came too--four hundred people in all. The ceremony began at eight p.m., with coffee and cake afterward. I wore the same dress that my older sister Bonnie had worn at her wedding twenty-seven years earlier, and my sister Tricia wore at her wedding six years after that. The wedding cake had white frosting, but it was decorated with real flowers instead of icing ones. Steve had picked out a simple ring for me, a quarter carat, exactly what I wanted. He didn’t have a wedding ring. We were just going to borrow one for the service, but we couldn’t find anybody with fingers that were big enough. It turned out that my dad’s wedding ring fitted him, and that’s the one we used. Steve’s mother, Lyn, gave me a silk horseshoe to put around my wrist, a symbol of good luck. On our wedding day, June 4, 1992, it had been eight months since Steve and I first met. As the minister started reading the vows, I could see that Steve was nervous. His tuxedo looked like it was strangling him. For a man who was used to working in the tropics, he sure looked hot. The church was air-conditioned, but sweat drops formed on the ends of his fingers. Poor Steve, I thought. He’d never been up in front of such a big crowd before. “The scariest situation I’ve ever been in,” Steve would say later of the ceremony. This from a man who wrangled crocodiles! When the minister invited the groom to kiss the bride, I could feel all Steve’s energy, passion, and love. I realized without a doubt we were doing the right thing.

they would sit up long after the children had gone to bed and chew the fat together, catching each other up on their separate days. Even though they’d only met one or two of each other’s colleagues, they both felt as if they knew them all intimately. No detail was spared as they discussed their problems and tried to help each other solve them, commiserating when things went wrong and celebrating their successes. They delighted in hating each other’s enemies and toasting each other’s small victories. They could boast to each other about their triumphs at work in a way they couldn’t and wouldn’t to colleagues and friends. How she still missed that togetherness. Nick would have been able to help her see what she wanted from the new life she had chosen. Their marriage had been a gift.

Creating a truly memorable event is always a challenge. Whether it’s a wedding reception, tea party, shower or intimate dinner at home with friends: the key to an unforgettable celebration is careful planning and details, details, details!

Ecofeminist Carol Adams has written that in intimate human-animal relationships we come to recognize an animal’s individuality, or perhaps even personhood. I would argue that when we follow internet celebrities, we also come to see those animals as individuals, or even as persons, and, we mourn them when they die. When Biddy the hedgehog died in 2015, over 200,000 people publicly mourned him in comments on his Instagram page. Interestingly, Biddy’s online popularity has only increased since his death, as has been the case for a number of other animals made popular through social media. The fact that Biddy was so mourned (as was Loki the corgi and Colonel Meow the cat) after his death is a testament to the power and importance of his online presence and the connection that people feel that they have made to the animal in question. These are animals who were only personally known by a few dozen people, but hundreds of thousands of people were affected by their deaths. On the other hand, it may also be the case that for some animals, their posthumous popularity indicates something perhaps more troubling: the potential irrelevance of the animal him- or herself. (Margo DeMello)

Our contemporary Western celebrations forget the dead altogether, or at least remove them from any association with grief and loss. They offer no comfort to those who mourn. We are, after all, a society that has done all it can to erase death, to pursue youth to the bitter end, and to sideline the elderly and infirm. For most of us, the old tradition of laying out our own dead is long forgotten, and the idea that we might be intimate with death is now some kind of a gothic joke. Today's Halloween simply reflects what we secretly think—that death is a surrender to decay that makes us monsters.

She laughs. “Is this dinner party a public event? If it is, I won’t invite him.” “No, it’s intimate, at Verena’s penthouse.” “So, can I bring Ryan?

He calls these photos “celebrations of passing intimate moments.

I adjust myself in the reading chair, pull my legs up. It’s going to be a long, voluptuous ride. I flip delicate pages with an unhurried and measured beat, a lazy metronome timing. I lose myself in the book’s languorous territories. I’m transported to a café in Trieste, become intimately acquainted with its idiosyncratic patrons. I travel along the book’s meandering paths—breakfast with a young man in one village, lunch with a crone in another—salivate over beautiful sentences, celebrate holidays I’d never heard of. I read and read until I am abruptly bashed over the head by the full weight of Esperia’s story, a throwaway of no more than four pages in a three-hundred-page tome. Esperia, an incidental character indelibly rendered in a few phrases, a bit player in life, mirrors Hannah.

I came to understand the most intriguing irony of life, that the most intimate partner of life is death. (Page 94)

Nearly seven in ten young people describe their relationships with YouTube celebrities as intimate and personal. Intimacy is everything.

One day I saw him going into one of the lecture halls, I followed. I thought it was you when I first noticed him. I sat some distance away from the boy at the lecture hall. He was a freshman law student from a well to do family in the Philippines. I stalked him for a day before I introduced myself. Toby was new at campus and was finding his way around. We started hanging out after classes. He was attractive, charming and pleasant but lacked a certain je ne se quoi which you possess. As much as I like him I had a hunch that he wasn’t altogether the kind of man I would be totally happy in a long term relationship. My loneliness and heartaches got the better of me and I pursued this relationship half-heartedly; thinking our emotional affinity would improve with time. One evening, a week after we met we were at a pub celebrating a friend’s birthday. I was intoxicated trying to drown my sorrows from missing you. He had a wee bit too much to drink at the celebration. We ended up in my flat with our clothes scattered around us. He had a beautiful physique like yours. I began seeing you in him when we became intimate. I longed for your sweet lips and wanted to believe I was making love to you instead of Toby. Ignoring my premonitions, I plunged full steam ahead. I kissed him passionately like I did you when we were a couple. With my eyes clammed shut, I imagine holding you in my arms, caressing you and submerging fully in you. I desired no other only you.

My Dear Fellow Subjects, I have recently learned a Truth that I wish to share with you: A man can be powerful, wealthy, privileged, even arrogant, yet still bend himself down to the level of the lowliest child to act with kindness, compassion, and heroism. I have witnessed it. I have been wrong my friends. In the past, cynicism and old hurt threaded through my disparagements of great men. Some men of position and wealth do serve England for their own gain. But some do so because they wish to help others and to make the world a better place. Whether it is always apparent to observers, the fact that they serve from a place of both Honor and Love – love of their families, their lands, and England. The People of this great nation and its Rulers have much to teach other. Both sides should listen. In this same manner, a wife and her husband must coexist. In sharing and celebrating their partnership, they must trust each other; depend upon each other, support each other, and raise each other up – in equal measure. For where there is Love there must always be Respect. For Respect to flourish, however, Equality must first exist. I ask you: How can a man with a single slice of bread look upon a rich man’s feast day after day, yet not come to resent him for that bounty? And how can a feasting lord look upon a pauper’s crust and not feel contempt, even judge that pauper deficient in some manner? Is not a well-fed man a happier man and a better contributor to Society? Is not an equal sharing of resources a pathway toward equal respect? In much the same way, to withhold from wives the same rights and privileges in marriage as their husbands is to sow Anger, Resentment, Fear, and Weakness into the fertile soil of this most blessed union. Instead of allowing wives equal rights and privileged as their husbands is to empower women to love and serve with Strength, Vigor, and Honesty. Dear fellow subjects, I have witnessed the intimate bond between Love and Respect: I have seen it in my parents’ marriage and in the marriages of my dearest friends. Now I have also felt it in my heart. And I have learned that without the one, the other cannot survive. Entwined together, however, they can conquer the worst of life’s challenges. In learning this lesson, I have come to understand that I can no longer hide in anonymity. In doing so, I only contribute to mistrust between the People of this kingdom and its Rulers, who should instead be united, bonded, as spouses are bonded, in Love and Respect. In remaining anonymous, I am also a hypocrite. For how can I claim that women’s voices are worthy of being heard when I have hidden my own so effectively behind this crusade that even those who I love most dearly do not know me? Therefore, today I sign off sincerely, -- Emily Vale, “Lady Justice

But for now it’s goodbye to the beaches, and indeed many a celebrated island of yore now lies deep under the waves. An entire world and way of life has disappeared with these fabled places, a lifeway that went right back to the beginning of the species in south and east Africa, where the earliest humans were often intimately involved with the sea. That wet, sandy, tidal, salty, sun-flecked, beautiful beach life: all gone, along with so much else, of course; animals, plants, fish. It’s part of the mass extinction event they are still struggling to end, to escape. So much has been lost that will never come back again, that the loss of the joy of the relatively few humans who were lucky enough to live on the strand, who combed the beaches, and fished, and rode the waves, and lay in the sun – that’s nothing much to grieve for, given everything else that has been lost, all the suffering, all the hunger, all the death, all the extinctions. Most of the mammal species are gone. Still, it was a way of life much beloved, and still remembered in art and song, image and story – still legendary, still a lost golden age, vibrating at some level below thought, there in their salty blood and tears, in the long, curled waves of DNA that still break inside them all.

You have food?” The sound of his chuckle did things to my insides, and I couldn’t wait to celebrate privately with him when we got home. “Yeah, we’ve got food.” Pulling me close, he grabbed a fistful of my ass. “Can’t have you wasting away. This ass is too delicious.” “Liam!” I whisper-yelled. “We have company.” “Let them stare.” “Later,” I promised. Confident, he responded, “Oh, sweetheart, you say that like you have a choice.” Hannah’s voice broke into our intimate moment. “You two know you’re not an exhibit in the zoo, right? People didn’t come here hoping to view a mating ritual.” Pausing, she added, “Well, some people.” Liam pulled back enough to glare at her. “What would we do without you, Hannah?” “Love you too, Liam.” She smirked up at him, not the least bit intimidated.

The witches travelled by air in the night to meet their master and initiator. This Mystery is intimately linked to folklore all over the world, such as the Varcolac in Romania, the Vetalas in India and Carlo Ginzburg’s night battles. Ginzburg is preoccupied with the areas of Trieste and Friuli, bordering the Slavic regions, where the legends and myths of night flight are many and detailed. This specific association between witches, lycanthropy and vampires will be further disclosed in the sixth chapter. Emma Wilby in her study about the cunning folk in Northern Europe and in particular the British Isles comments that “the Sabbath was more commonly described as occurring in churches and churchyards, or out of doors.”17 Janet Hewitt in 1661 claimed she attended Sabbaths at a place called Muryknowes where the nocturnal gathering was celebrated with ale, bread and meat.

[...] In a rather sad and humiliating scene we see the couple celebrating Midsummer Eve in 1413. Her husband asks: 'Margery, if there came a man with a sword who would slice off my head unless I should have sex with you as I have done before, tell me the truth from your conscience — for you say you will not lie — whether you would allow my head to be sliced off or allow me to be intimate with you, like in the past?' She replies, 'Truthfully, I would rather see you be slain than that we should turn again to the impurity of sexual activity.' She goads him further, asking why he won't try to have sex with her, even though they sleep in the same bed. He says: 'He became so afraid when he touched her that he dared not do more.' A far cry from the domineering husband we might expect from a medieval marriage. Margery adds insult to injury, explaining that she still lusts after other men but is sickened by her own husband.

The continuum so conceived is only a collection of individuals ranged in a certain order, infinite to one another, it is true, but exterior to one another. This is not the ordinary conception, wherein is supposed between the elements of the continuum a sort of intimate bond which makes of them a whole, where the point does not exist before the line, but the line before the point. Of the celebrated formula “the continuum is unity in multiplicity”, only the multiplicity remains, the unity has disappeared. The analysts are none the less right in defining the continuum as they do, for they always reason on just this as soon as they pique themselves on their rigor. But this is enough to apprise us that the veritable mathematical continuum is a very different thing from that of the physicists and the metaphysicians.

Moses learned, albeit with many vacillations and detours, how to hear God’s voice and obey his word. In fact, Scripture witnesses that God spoke to Moses “face to face, as a man speaks to his friend” (Exod. 33:11). There was a sense of intimate relationship, of communion. As a people, however, the Israelites were not prepared for such intimacy. Once they learned a little about God, they realized that being in his presence was risky business and told Moses so: “You speak to us, and we will hear; but let not God speak to us, lest we die” (Exod. 20:19). In this way they could maintain religious respectability without the attendant risks.

The selection considered paintings in which the permanent concern of the Romanian artist, of fine tuning of light niches, generously radiated towards the close-up, with clear-dark reminiscences surrounding the overall plan, seemed obvious, and the temptation of some pop-art figurative achievements, imminent. Thus, she managed to approach the taste of a wider audience, through non-conformist frameworks and profound iridescences that will always leave the sensation of a great intimate show, a perpetual way of celebrating and discovering the great beauty.

In their music the Minutemen told stories, postulated theories, held debates, aired grievances, and celebrated victories—and did it in a direct, intimate way that flattered the intelligence as well as the soul.

didn’t understand why so many people appeared so comfortable talking about their most intimate experiences. It was clearly something that had been encouraged by celebrity interviews, not to mention the social media that seemed to obsess everyone.

His heart is the most sensitive and tender of all. No act goes unnoticed, no matter how insignificant or small. A cup of cold water is enough to put tears in the eyes of God. Like the proud mother who is thrilled to receive a wilted bouquet of dandelions from her child so God celebrates our feeble expressions of gratitude.

A wedding is more than a celebration; it's an embodiment of love, tradition, and a promise of forever. It's a day filled with emotions, rituals, and unforgettable moments that become treasured memories. As one of India's major cities, Hyderabad is a place where traditions, culture, and modernity coexist harmoniously. The city is known for its grand weddings and, as such, it has seen the emergence of a vibrant community of talented wedding photographers. wedding photographers in hyderabad india is an art form that goes beyond just capturing images. It's about narrating a story, capturing the emotions, and documenting the traditions that define a couple's special day. Wedding photographers are not merely technicians with cameras; they are artists who have an innate ability to see and capture the beauty in every moment. In Hyderabad, where rich traditions blend seamlessly with modernity, wedding photographers play a crucial role in capturing the essence of cultural rituals and ceremonies. They understand the significance of every moment, from the joyous celebrations to the quiet, intimate exchanges.

Minister and favorite of the Emperor Augustus. He was distinguished for the wisdom of his counsels, and his rare abilities as a statesman. Although himself an indifferent poet, he was still a patron of literature and literary men; Virgil, Horace, Ovid and other celebrated writers of the Augustan age, were among his most intimate friends. Such was the care with which Mæcenas sought out and rewarded every species of merit, that his name is proverbially used to denote a generous patron.

A new spirit had taken hold of Eastern Europe by 1900. It might be most easily characterized as a violent disjuncture between the heart and the head. Materially, things had never been better. Europe was nearing the end of almost a half-century of (barely) interrupted peace. Most adults had never heard a shot fired in anger. That same half-century witnessed an unprecedented burst of economic growth and technical innovation. When steamships were dropping passengers off at Dereszewicze, citizens of Budapest were already riding the city's first underground metro line, which had opened in 1896. Cities, for the first time, were illuminated at night, something Eastern Europe took an unexpected lead in: Lviv was the first city to use modern kerosene lamps, and Timişoara, in present-day Romania, was the first city in Europe to be lilt by electricity. Railways now crisscrossed the continent, reaching even Janina's home in the forgotten Lithuanian hamlet of Bieniakonie. Grain from Ukraine flooded the American market, while wood from the remotest forests of Lithuania could be shipped all the way to Liverpool and beyond. Buoyed by these new connections, landowners grew suddenly and unexpectedly rich. . . . But however prosperous things might have seemed, spiritually there was a feeling of mounting crisis. Everywhere people put their trust in progress and scientific discovery, to the detriment of older faiths. In politics, nationalism still held sway -- indeed its influence had never been greater -- but in the arts, its primacy had begun to wane. The great national bards were still being celebrated, ut more as icons of struggle than as writers to be read. Young people especially craved something new.

...we might try to assuage our loneliness and fears by sleeping with partners we don't love or respect -- sometimes men who won't even remember our names -- as we use sex addictively to fill the emotional hole. But we never walk away from sex Scott free. Sex is more personal to us than to men, and there's a reason for that. The results of preliminary research suggests that when we have orgasms, our bodies release oxytocin, the same chemical that's produced during breast-feeding, and that heightens feelings of bonding. As [Niravi] Payne explains in The Language of Fertility, which is coauthored with Brenda Richardson, her work is based on research that validates thoughts and beliefs can affect functioning in cells, tissues and organs. In recent decades, scientists have learned that much of human perception is based not on information flowing into the brain from the external world, but on what the brain based on previous experience, expects to happen next. That means if we unconsciously believe that sex is "shameful" or something to be feared, that belief can be reflected in our reproductive organs by throwing our hormonal functioning, which regulates pregnancy, or in our immune system, which governs our ability to maintain a pregnancy, or even in our menstrual flow, which if malfunctioning can lead to fibroid tumors. Like all feelings, sexual feelings are energy, and when energy is suppressed, it builds and burst out in destructive ways. Clinical psychologist Darlene Powell Hopson has said she teaches her clients an invocation that in, part, she learned from fellow author Iyanla Vanzant: 'Dear God, I love you and being your child. You made me a sexual being and I want to experience closeness and fulfillment with my partner. My soul yearns for the pleasure and satisfaction of being spiritually and physically intimate with my partner....Please continue to remain with me and in me, forever.

Friendship is acting out God's love for people in tangible ways. We were made to represent the love of God in each other's lives, so that each person we walk through life with has a more profound sense of God's love for them. Friendship is an opportunity to act on God's behalf in the lives of the people that we're close to, reminding each other who God is. When we do the hard, intimate work of friendship, we bring a little more of the divine into daily life. We get to remind one another about the bigger, more beautiful picture that we can't always see from where we are.

Ariza knew that the wealthy of his country did not contract short-term diseases. Either they died without warning, almost always on the eve of a major holiday that could not be celebrated because of the period of mourning, or they faded away in long, abominable illnesses whose most intimate details eventually became public knowledge.

…American men actually engage most in hunting and fishing. The desire of men in wealthy societies to re-create the food-gathering conditions of very primitive people appears to be an appropriate comment on the power of the hunting drives discussed earlier. Not only is hunting expensive in many places – think of the European on safari in Africa – but it is also time-consuming, potentially dangerous, and frequently involves considerable personal discomfort. Men do it because it is ‘fun’. So they say, and so one must conclude from their persistent rendition of the old pattern. What is relevant from our point of view is that hunting, and frequently fishing, are group activities. A man will choose his co-hunters very carefully. Not only does the relative intimacy of the hunt demand some congeniality, but there is also danger in hunting with inept or irresponsible persons. It is a serious matter, and even class barriers which normally operate quite rigidly may be happily breached for the period of the hunt. Some research on hunters in British Columbia suggests the near-piety which accompanies the hunt; hunting is a singular and important activity. One particular group of males takes along bottles of costly Crown Royal whisky for the hunt; they drink only superior whisky on this poignant re-creation of an ancient manly skill. But when their wives join them for New Year's celebrations, they drink an ordinary whisky: the purely formal and social occasion does not, it seems, merit the symbolic tribute of outstanding whisky. Gambling is another behaviour which, like hunting and sport, provides an opportunity in countless cultures for the weaving of and participation in the web of male affiliation. Not the gambling of the London casino, where glamorous women serve drinks, or the complex hope, greed, fate-tempting ritual, and action of the shiny American palaces in Nevada, and not the hidden gambling run by racketeers. Rather, the card games in homes or small clubs, where men gather to play for manageable stakes on a friendly basis; perhaps – like Jiggs and his Maggie – to avoid their women, perhaps to seek some money, perhaps to buy the pleasant passage of time. But also to be with their friends and talk, and define, by the game, the confines of their intimate male society. Obviously females play too, both on their own and in mixed company. But there are differences which warrant investigation, in the same way that the drinking of men in groups appears to differ from heterosexual or all-female drinking; the separation of all-male bars and mixed ones is still maintained in many places despite the powerful cultural pressures against such flagrant sexual apartheid. Even in the Bowery, where disaffiliated outcast males live in ways only now becoming understood, it has been noted that, ‘There are strong indications that the heavy drinkers are more integrated and more sociable than the light. The analytical problem lies in determining whether socialization causes drinking or drinking results in sociability when there is no disapproval.’ In the gentleman's club in London, the informally segregated working man's pub in Yorkshire, the all-male taverns of Montreal, the palm-wine huts of west Africa, perhaps can be observed the enactment of a way of establishing maleness and maintaining bonds which is given an excuse and possibly facilitated by alcohol. Certainly, for what they are worth in revealing the nature of popular conception of the social role of drinking, advertisements stress the manly appeal of alcohol – particularly whisky – though it is also clear that there are ongoing changes in the socio-sexual implications of drinking. But perhaps it is hasty to regard the process of change as a process of female emancipation which will culminate in similarity of behaviour, status, and ideals of males and females. The changes are still too recent to warrant this. Also, they have been achieved under sufficiently self-conscious pressure...

From Thomas Berry: When we arrived, we brought with us an attitude that the region was here for our exploitation. Even though we broke our treaties with the Indian tribes, we did recognize their rights and made treaties with them. It never entered our minds that we should have also made treaties with the rivers and with the land and with the region as a whole…Such as treaty, or some such spiritual bond, between ourselves and the natural world is needed… the river and its valley are neither our enemy to be conquered nor our servant to be controlled…it is the ultimate psychic as well as the physical context out of which we emerge into being and by which we are nourished, guided, healed, and fulfilled. As the gulls soaring above the river in its estuary region, as the blossoms along its banks, the fish within its water, so, too, the river is a celebration of existence, of life lived in intimate association with the sky, the winds from every direction, the sunlight.

That festival, called Lady-day, is celebrated at Rome on the 25th of March, in alleged commemoration of the miraculous conception of our Lord in the womb of the Virgin, on the day when the angel was sent to announce to her the distinguished honour that was to be bestowed upon her as the mother of the Messiah. But who could tell when this annunciation was made? The Scripture gives no clue at all in regard to the time. But it mattered not. But our Lord was either conceived or born, that very day now set down in the Popish calendar for the "Annunciation of the Virgin" was observed in Pagan Rome in honour of Cybele, the Mother of the Babylonian Messiah. Now, it is manifest that Lady-day and Christmas-day stand in intimate relation to one another. Between the 25th of March and the 25th of December there are exactly nine months.

With every nonscripted word Freddy spoke, every spontaneous move she made, she became a real person, not the half-fictional character that all human beings were to most of the world around them. He crossed paths with people every day, he worked with them, occasionally he was physically intimate with them, but in almost every case, they were and would always be a construct. Comprised of the front they put on, the curated side of themselves that they allowed to be seen in public, and his own projection and judgment, what he expected them to be and therefore what he saw. There were few people he would ever really know, see as they were and not through a hundred different filters of perception.

Every time we celebrate the Eucharist and receive the bread and wine, the body and blood of Jesus, his suffering and his death become a suffering and death for us. Passion becomes compassion, for us. We are incorporated into Jesus. We become part of his “body” and in that most compassionate way are freed from our deepest solitude. Through the Eucharist we come to belong to Jesus in the most intimate way, to him who has suffered for us, died for us, and rose again so that we may suffer, die, and rise again with him.

The point is only that the believer should not repress the shadow of doubt that hangs over all belief (the potential lie that may dwell in the heart of every belief). Instead the believer ought to acknowledge and even celebrate this dark night of the soul, understanding that this is not a threatening darkness which conceals an enemy but rather is the intimate darkness within which we embrace our faith. For when we can say that we will follow God regardless of the uncertainty involved in such a decision, then real faith is born – for love acts not whenever a certain set of criteria has been met, but rather because it is in the nature of love to act.

I can see the need for a new male archetype, but is he sexy and thrilling? He’s practical, convenient, like a washing machine. Men need a vision of masculinity that is not just predicated on the thrilling highlights of an outdated romantic narrative – it needs to celebrate the true everyday happiness that comes from stable intimate relationships and a meaningful role in the here and now. I have no unconscious emotion churning away when I think of new man. He seems like a good idea but a tough sell – like trying to sell a car on the strength of how nice it is, when you’re stuck in a traffic jam.

Dharma has no recognized founder, or prophet, or originator, other than the direct will and causeless overflowing grace of the Absolute. At one time Dharma was the sole expression of humanity’s yearning to stretch its hearts and intellects beyond the known world, and to intimately know and experience the source of all reality. Dharma was humanity’s attempt to incorporate the will of the transcendent Divine into the everyday, phenomenal concerns of this world, and to live and explore politics, economics, the arts, music, philosophy, literary expression, and life itself as an everyday, every-moment celebration of the omnipresent imminence of the Divine. When the rational and divinely inspired laws of Dharma governed the world, spirituality served as a source of unity, tolerance, joy, and mutual understanding. It is only with the later rise of the denominations that religion was then used to divide people, and to aggressively conquer others in the name of a god. Being thus a pre-religious phenomenon, Dharma serves as the spiritual foundation of all later denominational expressions of spirituality, and thus, by extension, as the very source of all important civilizations on earth. Dharma is the common heritage of all humanity, whether or not individual humans today are ready to acknowledge this fact or not. (p. 51)

The relationship between the famous and the public who sustain them is governed by a striking paradox. Infinitely remote, the great stars of politics, film and entertainment move across an electric terrain of limousines, bodyguards and private helicopters. At the same time, the zoom lens and the interview camera bring them so near to us that we know their faces and their smallest gestures more intimately than those of our friends. Somewhere in this paradoxical space our imaginations are free to range, and we find ourselves experimenting like impresarios with all the possibilities that these magnified figures seem to offer us. How did Garbo brush her teeth, shave her armpits, probe a worry-line? The most intimate details of their lives seem to lie beyond an already open bathroom door that our imaginations can easily push aside. Caught in the glare of our relentless fascination, they can do nothing to stop us exploring every blocked pore and hesitant glance, imagining ourselves their lovers and confidantes. In our minds we can assign them any roles we choose, submit them to any passion or humiliation. And as they age, we can remodel their features to sustain our deathless dream of them. In a TV interview a few years ago, the wife of a famous Beverly Hills plastic surgeon revealed that throughout their marriage her husband had continually re-styled her face and body, pointing a breast here, tucking in a nostril there. She seemed supremely confident of her attractions. But as she said: ‘He will never leave me, because he can always change me.’ Something of the same anatomizing fascination can be seen in the present pieces, which also show, I hope, the reductive drive of the scientific text as it moves on its collision course with the most obsessive pornography. What seems so strange is that these neutral accounts of operating procedures taken from a textbook of plastic surgery can be radically transformed by the simple substitution of the anonymous ‘patient’ with the name of a public figure, as if the literature and conduct of science constitute a vast dormant pornography waiting to be woken by the magic of fame.

Getting close to others is about being your real self, celebrating the real selves of others in your life, and setting down your own limits in your relationships while also accepting the limits of others.

life. Such a relationship requires that you seek God like never before. So start this year right by becoming more deeply and intimately acquainted with the One who has all power in heaven and earth. JANUARY 3 Trust in the Power of Hope Hope deferred makes the heart sick, but when the desire is fulfilled, it is a tree of life. PROVERBS 13:12 I define hope as “the happy anticipation of good things.” You can hope for something good to happen to you by learning how to celebrate and enjoy life. Everything in life is a process in motion. Without movement and progression there is no life. As long as you live you are always heading somewhere, and you should enjoy yourself on the way. God created you to be a goal-oriented visionary. Without a vision you become bored and hopeless. But there’s something about hope that makes people lighthearted and happy. Hope is a powerful spiritual force that is activated through your positive attitude. God is positive and He wants positive things to happen to you, but that probably won’t happen unless you have hope and faith. Expect God to bring good out of every circumstance in your life. Whatever happens, trust in the Lord . . . and trust in the power of hope!