Love Defect Quotes

It is a defect of God's humor that he directs our hearts everywhere but to those who have a right to them.

Women love us for our defects. If we have enough of them, they will forgive us everything, even our intellects.

I have observed, indeed, generally, that while in protestant countries the defections from the Platonic Christianity of the priests is to Deism, in catholic countries they are to Atheism. Diderot, D'Alembert, D’Holbach, Condorcet, are known to have been among the most virtuous of men. Their virtue, then, must have had some other foundation than the love of God. [Letter to Thomas Law, 13 June 1814]

Make New Year's goals. Dig within, and discover what you would like to have happen in your life this year. This helps you do your part. It is an affirmation that you're interested in fully living life in the year to come. Goals give us direction. They put a powerful force into play on a universal, conscious, and subconscious level. Goals give our life direction. What would you like to have happen in your life this year? What would you like to do, to accomplish? What good would you like to attract into your life? What particular areas of growth would you like to have happen to you? What blocks, or character defects, would you like to have removed? What would you like to attain? Little things and big things? Where would you like to go? What would you like to have happen in friendship and love? What would you like to have happen in your family life? What problems would you like to see solved? What decisions would you like to make? What would you like to happen in your career? Write it down. Take a piece of paper, a few hours of your time, and write it all down - as an affirmation of you, your life, and your ability to choose. Then let it go. The new year stands before us, like a chapter in a book, waiting to be written. We can help write that story by setting goals.

A good father. A man with a head, a heart, and a soul. A man capable of listening, of leading and respecting a child, and not of drowning his own defects in him. Someone whom a child will not only love because he's his father, but will also admire for the person he is. Someone he would want to grow up to resemble.

If you love a person, you accept the total person. With all the defects. Because those defects are a part of the person. Never try to change a person you love, because the very effort to change says that you love half, and the other half of the person is not accepted . When you love, you simply love.

Again I take a taxi to Clichy address, but feel that I do not want to go on loving Henry more actively than he loves me (having realized that nobody will ever love me in that overabundant, overexpressive, overthoughtful, overhuman way I love people), and so I will wait for him. So I ask taxi driver to drop me at the Galeries Lafayette, where I begin to look for a new hat and to shop for Christmas. Pride? I don't know. A kind of wise retreat. I need people too much. So I bury my gigantic defect, my overflow of love, under trivialities, like a child. I amuse myself with a new hat.

...his face bore an expression that mingled haughty disdain with a tender, ardent sympathy, as if he would love all things if only his nature could let him forget their defects.

that love was a distinctly human defect which God had created to counterbalance the power of human greed.

A dead hydrangea is as intricate and lovely as one in bloom. Bleak sky is as seductive as sunshine, miniature orange trees without blossom or fruit are not defective; they are that.

Because unrequited love is like a dead, useless organ. It’s functionless. It’s sicker than a disease. You can cure a disease, but you can’t fix a defective soul.

A father may have a child who is ugly and lacking in all the graces, and the love he feels for him puts a blindfold over his eyes so that he does not see his defects but considers them signs of charm and intelligence and recounts them to his friends as if they were clever and witty.

When she asked the birds what to do, they answered that they didn't know anything about love, that love was a distinctly human defect which God had created to counterbalance the power of human greed.

Yet human experience and the practice of communication have shown throughout the ages that definitions are an illusion, like having a speech defect and trying to say love but unable to get the word out, or, better, having a tongue in one's head but unable to feel love.

One as deformed and horrible as myself, could not deny herself to me. My companion must be of the same species, and have the same defects... with whom I can live in the interchange of those sympathies necessary for my being...

Every decision you make in life will stem from one of two options: love or fear. Choose love.

I can’t lie to you and tell you that standing in front of someone and offering them your soul and having them reject you is not gonna be one of the worst things that ever happens to you. You will wonder for days or weeks or months or years afterward what it is about you that was so wrong or broken or ugly that they couldn’t love you the way you loved them. You will look for all the reasons inside yourself that they didn’t want you and you will find a million. Maybe it was the way you looked in the mornings when you first woke up and hadn’t showered. Maybe it was the way you were too available, because despite what everyone says, playing hard to get is still attractive. Some days you will believe that every atom of your being is defective somehow. What you need to remember, as I remembered as I watched Grace Town leave, is that you are extraordinary.

Excess of love, did ye say? There was no excess, there was defect. She loved her son too little, not too much. If she had loved him more there'd be no difficulty.

It is because we have such shallow views of God's love that we have such defective views of God's dealings. We blindly interpret the symbols of His providence, because we so imperfectly read the engravings of His heart.

I can't promise that I'll never be an ass, or that I'll never make you cry. I can't promise that I won't make you so angry you want to cosh me over the head with a brick. I can't promise you forever...I'd love to, but I can give you right now. I can give you me in all my defective glory.

I had to bite back a laugh. "Cary Taylor. Loving you isn't a character defect." Chapter 12, pg 213

For the most part, mental illness is caused by an absence of or defect in the love that a particular child required from its particular parents for successful maturation and spiritual growth. It

We love neither God nor our neighbor as we should. Our love in spiritual things is "too defective, in worldly things too excessive, there is a jar in both." We love the world too much; God too little; our neighbor not at all, or for our own ends.

To struggle against the weight of sleep as reality eclipses the moon of your dreams is the purest sign of true love.

there is no standard of health that is achievable for all bodies. Our belief that there should be anchors the systemic oppression of ableism and reinforces the notion that people with illnesses and disabilities have defective bodies rather than different bodies.

He, who doesn't know why he lives, cannot feel love for people or for life itself. I don't love myself enough, so I don't love people enough. One of my major defects is impatience: I try to get rid of it, but i can't. I am not tolerant enough for my age. I suffer for this, because i can't approach people with sympathy. They annoy me.

Cary Taylor. Loving you isn’t a character defect.” “Well, it’s not very smart. I was such an asshole to him,” he muttered, looking disgruntled. “He could do so much better.” “That isn’t your decision to make for him.” “Someone needs to make it.” “And you’re volunteering because you love him, too.” My mouth curved. “Don’t you think that sounds ass-backwards?

The shame and the downfall of a modern materialistic society is her inability to treasure, care for, admire, adore, cherish, value, revere, respect, uphold, uplift, protect, shield, defend, safeguard, treasure and love her children. I praise all the cultures of this world that naturally harbor and actively manifest these instincts. If a nation or if a population of people fails to recognize the excellent value and distinction of the lives of her children and is defective enough to have lost the capability of expressing and acting upon these instincts then there is nothing that can save that nation or those people. The prosperity of a people is not measured in banks, financial markets, economy and the death of its humanity is evident not through the loss of life but in the loss of love for its children.

Human thinking is born out of this neurological defect in the human species. Anything that is born out of human thinking is destructive. Thought is destructive. Thought is a protective mechanism. It draws frontiers around itself, and it wants to protect itself. It is for the same reason that we also draw lines on this planet and extend them as far as we can.

So you see,' said Stepan Arkadyich, 'you're a very wholesome man. That is your virtue and your defect. You have a wholesome character, and you want all of life to be made up of wholesome phenomena, but that doesn't happen. So you despise the activity of public service because you want things always to correspond to their aim, and that doesn't happen. You also want the activity of the individual man always to have an aim, that love and family life always be one. And that doesn't happen. All the variety, all the charm, all the beauty of life are made up of light and shade.

As soon as I kiss him I know that I love him with a blind instinct beyond all reason, with all his defects.

But what can I do if you are not touched by my defects, whereas I loved yours. My candour was crushed underfoot by you.

Like all of us sinners, General Betrishchev was endowed with many virtues and many defects. Both the one and the other were scattered through him in a sort of picturesque disorder. Self-sacrifice, magnanimity in decisive moments, courage, intelligence--and with all that, a generous mixture of self-love, ambition, vanity, petty personal ticklishness, and a good many of those things which a man simply cannot do without.

It is very difficult to develop a proper sense of self-esteem in a dysfunctional family. Having very little self-worth, looking at one’s own character defects becomes so overwhelming there is no room for inward focus. People so afflicted think: “I need to keep you from knowing me. I have already rejected me, but if you knew how flawed I am, you would also reject me…and since this is all I have, I could not stand any more rejection. I am not worthy of someone understanding me so you will not get the chance...so I must judge, reject, attack, and/or find fault with you. I don’t accept me so how can I accept you?

If the painter has clumsy hands, he will be apt to introduce them into his works, and so of any other part of his person, which may not happen to be so beautiful as it ought to be. He must, therefore, guard particularly against that self-love, or too good opinion of his own person, and study by every means to acquire the knowledge of what is most beautiful, and of his own defects, that he may adopt the one and avoid the other.

Maybe I don't have that sort of love in me - maybe I'm defective.

If we women did not love you for your defects, where would you all be? Not one of you would ever be married. You would be a set of unfortunate bachelors. Not, however, that that would alter you much.

There are few men under heaven who can love and see the defects, or hate and see the excellence of an object.

The generous spark extinct revive, Teach me to love and to forgive, Exact my own defects to scan, What others are, to feel, and to know myself a Man. - Hymn to Adversity

Your parents were fighting machines and self-pitying machines. Your mother was programmed to bawl out your father for being a defective moneymaking machine, and your father was programmed to bawl out your mother for being a defective housekeeping machine. They were programmed to bawl each other out for being defective loving machines. Then your father was programmed to stomp out of the house and slam the door. This automatically turned your mother into a weeping machine. And your father would go down to the tavern where he would get drunk with some other drinking machines. Then all the drinking machines would go to a whorehouse and rent fucking machines. And then your father would drag himself home to become an apologizing machine. And your mother would become a very slow forgiving machine.

I am beginning to be sorry that I ever undertook to write this book. Not that it bores me; I have nothing else to do; indeed, it is a welcome distraction from eternity. But the book is tedious, it smells of the tomb, it has a rigor mortis about it; a serious fault, and yet a relatively small one, for the great defect of this book is you, reader. You want to live fast, to get to the end, and the book ambles along slowly; you like straight, solid narrative and a smooth style, but this book and my style are like a pair of drunks; they stagger to the right and to the left, they start and they stop, they mutter, they roar, they guffaw, they threaten the sky, they slip and fall... And fall! Unhappy leaves of my cypress tree, you had to fall, like everything else that is lovely and beautiful; if I had eyes, I would shed a tear of remembrance for you. And this is the great advantage in being dead, that if you have no mouth with which to laugh, neither have you eyes with which to cry.

I reason everything out, and usually analyze my tastes too well to succumb to them blindly. And that's my chief defect, the real cause of my weakness. But this woman has taken possession of me in spite of myself, in spite of my fear and my knowledge of her; and she possesses me as if she had plucked out, one after the other, my every last aspiration.

In Olga’s heart there was a pin-sized hole of infinite depth that made every day slightly more painful than it needed to be. She thought of it, this hole, as a birth defect. The space where, in a normal heart, a mother’s love was meant to be.

Have you ever tried really hard not to love somebody too much?” “Why?” “It’s simple, really. If I love her too much, it’s painful. I can’t take it. I don’t think my heart can stand it, which is why I’m trying not to fall in love with her.” “What are you doing, exactly, so that you don’t love her too much?” “I’ve tried all kinds of things,” he said. “But it all boils down to intentionally thinking negative thoughts about her as much as I can. I mentally list as many of her defects as I can come up with—her imperfections, I should say. And I repeat these over and over in my head like a mantra, convincing myself not to love this woman more than I should.” “Has it worked?” “No, not so well.

When I knew I couldn't suffer another moment of pain, and tears fell on my bloody bindings, my mother spoke softly into my ear, encouraging me to go one more hour, one more day, one more week, reminding me of the rewards I would have if I carried on a little longer. In this way, she taught me how to endure--not just the physical trials of footbinding and childbearing but the more tortuous pain of the heart, mind, and soul. She was also pointing out my defects and teaching me how to use them to my benefit. In our country, we call this type of mother love teng ai. My son has told me that in men's writing it is composed of two characters. The first means pain; the second means love. That is a mother's love.

I was about to say that we all hurt the ones we love. That we can’t help it and that for some reason, we’re just defective like that. Maybe because those we love most bring out the very best and the worst in us, and in some twisted way, we resist that magic.

Yet Clare's love was doubtless ethereal to a fault, imaginative to impracticability. With these natures, corporeal presence is sometimes less appealing than corporeal absence; the latter creating an ideal presence that conveniently drops the defects of the real.

The sorrow for the dead is the only sorrow from which we refuse to be divorced. Every other wound we seek to heal - every other affliction to forget; but this wound we consider it a duty to keep open - this affliction we cherish and brood over in solitude. Where is the mother who would willingly forget the infant that perished like a blossom from her arms, though every recollection is a pang? Where is the child that would willingly forget the most tender of parents, though to remember be but to lament? Who, even in the hour of agony, would forget the friend over whom he mourns? Who, even when the tomb is closing upon the remains of her he most loved, when he feels his heart, as it were, crushed in the closing of its portal, would accept of consolation that must be bought by forgetfulness? No, the love which survives the tomb is one of the noblest attributes of the soul. If it has its woes, it has likewise its delights; and when the overwhelming burst of grief is calmed into the gentle tear of recollection, when the sudden anguish and the convulsive agony over the present ruins of all that we most loved are softened away in pensive meditation on all that it was in the days of its loveliness - who would root out such a sorrow from the heart? Though it may sometimes throw a passing cloud over the bright hour of gaiety, or spread a deeper sadness over the hour of gloom, yet who would exchange it even for the song of pleasure, or the burst of revelry? No, there is a voice from the tomb sweeter than song. There is a remembrance of the dead to which we turn even from the charms of the living. Oh, the grave! The grave! It buries every error - covers every defect - extinguishes every resentment! From its peaceful bosom spring none but fond regrets and tender recollections.

My heart was defective. It was defecting a little more each day.

It so happens that this is particular love was precisely the sort best suited to the state of her soul. It was a sort of remote worship, a mute contemplation, a deification by an unknown votary. It was the apprehension of adolescence by adolescence, her dreams becoming romance ad remain in dream, the wished-for phantom realized at last and made flash, but still without name or wrong or fault, or need, or defect; in a word, a lover distant and ideal, a chimera having form. Any closer and more palpable encounter at this first stage would have terrified Cosette, still half buried in the magnifying mirage of the cloister. She had all the terrors of children and all the terrors of nuns mingled. The spirit of the convent, in which she had been steeped for five years, was still evaporating from her whole person, and made everything tremulous around her. In this condition, it was not a lover she needed, it was not even an admirer, it was a vision. She began to adore Marius as something charming, luminous, and impossible.

In Japanese culture it is said that if a vase is accidently broken and then glued back together, it becomes even more beautiful... regardless of its defects. It can be the same with people.

I wrote the word: love. I did consider using another one. It's a curious notion, love; difficult to identify and define. There are so many degrees and variations. I could have contented myself with saying that I was smitten (and it is true that Thomas knew how to make me weaken), or infatuated (he could conquer, clatter, even bewitch like no one else), or obsessed (he often provoked a mixture of bewilderment and excitement, turning everything upside down), or seduced (once he caught me in his net, there was so no escaping), or taken with (I was stupidly joyful, I could heat up over nothing), or even blinded (anything that embarrassed me, I pushed to the side, minimizing his defects, putting his good qualities on a pedestal), or disturbed (no longer was I ever quite myself), which would have had less positive connotations. I could have explained it away as a mere affection, having a 'crush,' an explanation vague enough to mean anything. But those would just have been words. The truth, the brutal truth, was that I was in love. Enough to use the right word. All the same, I wondered if this could be a complete invention. As you already know, I invented stories all the time, with so much authenticity that people usually ended up believing me sometimes even I was no longer able to disentangle the true from the false). Could I have made this story up from scratch? Could I have turned an erotic obsession into a passion? Yes, it's possible.

Poets represent love as sculptors design beauty, as musicians create melody; that is to say, endowed with an exquisite nervous organization, they gather up with discerning ardor the purest elements of life, the most beautiful lines of matter, and the most harmonious voices of nature. There lived, it is said, at Athens a great number of beautiful girls; Praxiteles drew them all one after another; then from these diverse types of beauty, each one of which had its defects, he formed a single faultless beauty and created Venus. The man who first created a musical instrument, and who gave to harmony its rules and its laws, had for a long time listened to the murmuring of reeds and the singing of birds. Thus the poets, who understand life, after knowing much of love, more or less transitory, after feeling that sublime exaltation which real passion can for the moment inspire, eliminating from human nature all that degrades it, created the mysterious names which through the ages fly from lip to lip: Daphnis and Chloe, Hero and Leander, Pyramus and Thisbe. To try to find in real life such love as this, eternal and absolute, is but to seek on public squares a woman such as Venus, or to expect nightingales to sing the symphonies of Beethoven.

The cause of the Party’s defectiveness must be found. All our principles were right, but our results were wrong. This is a diseased century. We diagnosed the disease and its causes with microscopic exactness, but whenever we applied the healing knife anew sore appeared. Our will was hard and pure, we should have been loved by the people. But they hate us. Why are we so odious and detested? We brought you truth, and in our mouth it sounded a lie. We brought you freedom, and it looks in our hands like a whip. We brought you the living life, and where our voices is heard the trees wither and there is a rustling of dry leaves. We brought you the promise of the future, but our tongue stammered and barked…

A person does not, as I had imagined, stand motionless and clear before our eyes with his merits, his defects, his plans, his intentions with regard to ourselves (like a garden at which we gaze through a railing with all its borders spread out before us), but is a shadow which we can never penetrate, of which there can be no such thing as direct knowledge, with respect to which we form countless beliefs, based upon words and sometimes actions, neither of which can give us anything but inadequate and as it proves contradictory information — a shadow behind which we can alternately imagine with equal justification, that there burns the flame of hatred and of love.

We like people for their qualities, but we love them for their defects.” In writing this line I meant to say that we must not simply “accept” imperfection when it is revealed to us—we must celebrate it. This, I assure you, is the true sign of friendship.

Your life needs an airbag. I swear, Anastagio, you should have come equipped when you were born.” Just then Dante leaned against him, brow between his shoulder blades for a moment, so tentatively Griff held his breath. His voice was almost sheepish. “Nah. Everyone knows I was born defective. They didn’t instal you until later.

Yet there is one experience which most sincere ex-Communists share, whether or not they go only part way to the end of the question it poses. The daughter of a former German diplomat in Moscow was trying to explain to me why her father, who, as an enlightened modern man, had been extremely pro-Communist, had become an implacable anti-Communist. It was hard for her because, as an enlightened modern girl, she shared the Communist vision without being a Communist. But she loved her father and the irrationality of his defection embarrassed her. 'He was immensely pro-Soviet,' she said,' and then -- you will laugh at me -- but you must not laugh at my father -- and then -- one night -- in Moscow -- he heard screams. That's all. Simply one night he heard screams.' A child of Reason and the 20th century, she knew that there is a logic of the mind. She did not know that the soul has a logic that may be more compelling than the mind's. She did not know at all that she had swept away the logic of the mind, the logic of history, the logic of politics, the myth of the 20th century, with five annihilating words: one night he heard screams.

The prison population consists of heterogeneous elements; but, taking only those who are usually described as 'the criminals' proper, and of whom we have heard so much lately from Lombroso and his followers, what struck me most as regards them was that the prisons, which are considered as preventive of anti-social deeds, are exactly the institutions for breeding them. Every one knows that absence of education, dislike of regular work, physical incapability of sustained effort, misdirected love of adventure, gambling propensities, absence of energy, an untrained will, and carelessness about the happiness of others are the causes which bring this class of people before the courts. Now I was deeply impressed during my imprisonment by the fact that it is exactly these defects of human nature--each one of them--which the prison breeds in its inmates; and it is bound to breed them because it is a prison, and will breed them so long as it exists.

Toxic shame is the feeling that we are somehow inherently defective, that something is wrong with our being. Guilt is “I made a mistake, I did something wrong.” Shame is “I’m a mistake, something is wrong with me.” At the core of our wounding is the unbearable emotional pain resulting from having internalized the false message that we are not loved because we are personally defective and shameful. —ROBERT BURNEY

Nothing is stranger, more delicate, than the relationship between people who know each other only by sight—who encounter and observe each other daily, even hourly, and yet are compelled by the constraint of convention or by their own temperament to keep up the pretense of being indifferent strangers, neither greeting nor speaking to each other. Between them is uneasiness and overstimulated curiosity, the nervous excitement of an unsatisfied, unnaturally suppressed need to know and to communicate; and above all, too, a kind of strained respect. For man loves and respects his fellow man for as long as he is not yet in a position to evaluate him, and desire is born of defective knowledge. It

Of course, even before Flaubert, people knew stupidity existed, but they understood it somewhat differently: it was considered a simple absence of knowledge, a defect correctable by education. In Flaubert's novels, stupidity is an inseparable dimension of human existence. It accompanies poor Emma throughout her days, to her bed of love and to her deathbed, over which two deadly agélastes, Homais and Bournisien, go on endlessly trading their inanities like a kind of funeral oration. But the most shocking, the most scandalous thing about Flaubert's vision of stupidity is this: Stupidity does not give way to science, technology, modernity, progress; on the contrary, it progresses right along with progress!

I know that what had happened with my father - his insults, his criticism, the way he made me feel that I was defective and deformed - had hurt me. I'd encountered enough of those self-help articles in women's magazines to know that you don't go through that kind of cruelty unscathed. With every man I met, I'd watch myself carefully. Did I really like that editor, I'd wonder, or am I just searching for Daddy? Do I love this guy, I'd ask myself, or do I just think he'd never leave me, the way my father did?

When once more alone, I reviewed the information I had got; looked into my heart, examined its thoughts and feelings, and endeavoured to bring back with a strict hand such as had been straying through imagination's boundless and trackless waste, into the safe fold of common sense. Arraigned to my own bar, Memory having given her evidence of the hopes, wishes, sentiments I had been cherishing since last night--of the general state of mind in which I had indulged for nearly a fortnight past; Reason having come forward and told, in her quiet way a plain, unvarnished tale, showing how I had rejected the real, and rapidly devoured the ideal--I pronounced judgement to this effect-- That a greater fool than Jane Eyre had never breathed the breath of life; that a more fantastic idiot had never surfeited herself on sweet lies, and swallowed poison as if it were nectar. "You," I said, "a favourite with Mr. Rochester? You're gifted with the power of pleasing him? You're of importance to him in any way? Go!--your folly sickens me. And you have derived pleasure from occasional tokens of preference--equivocal tokens shown by a gentleman of family and a man of the world to dependent and novice. How dared you? Poor stupid dupe! Could not even self-interest make you wiser? You repeated to yourself this morning the brief scene of last night? Cover your face and be ashamed! He said something in praise of your eyes, did he? Blind puppy! Open their bleared lids and look on your own accursed senselessness! It does no good to no woman to be flattered by her superior, who cannot possibly intend to marry her; and it is madness in all women to let a secret love kindle within them, which, if unreturned and unknown, must devour the life that feeds it; and if discovered and responded to, must lead into miry wilds whence there is no extrication. "Listen, then, Jane Eyre, to your sentence: tomorrow, place the glass before you, and draw in chalk your own pictures, faithfully, without softening on defect; omit no harsh line, smooth away no displeasing irregularity; write under it, 'Portrait of a Governess, disconnected, poor, and plain.' "Afterwards, take a piece of smooth ivory--you have one prepared in your drawing-box: take your palette, mix your freshest, finest, clearest tints; choose your most delicate camel-hair pencils; delineate carefully the loveliest face you can imageine; paint it in your softest shades and sweetest lines, according to the description given by Mrs. Fairfax of Blanche Ingram; remember the raven ringlets, the oriental eye--What! you revert to Mr. Rochester as a model! Order! No snivel!--no sentiment!--no regret! I will endure only sense and resolution... "Whenever, in the future, you should chance to fancy Mr. Rochester thinks well of you, take out these two pictures and compare them--say, "Mr. Rochester might probably win that noble lady's love, if he chose to strive for it; is it likely he would waste a serious thought on this indignent and insignifican plebian?" "I'll do it," I resolved; and having framed this determination, I grew calm, and fell asleep.

Love equals a morbid and relentless fear of losing the other person. It’s a freak-accident fear, a piece of space junk falling from the sky and obliterating him, leaving nothing but his smoking boots. It’s the unfortunate-organ-defect fear—suddenly, on his thirtieth birthday, the little crack in his heart that’s been there since birth will rear its ugly head and take him in his sleep while he’s spooning you. It’s the only way to know you’re really in love, when you ask the question would it be harder to watch him die, or to know he’ll watch me die? Is there more mercy in being the one who does the watching or in being the one who does the dying? It’s when you realize what mercy-killing actually means, it’s when you actually care to the point of tormenting worry. It’s not roses and white horses, it’s fucking brutal and it can send a person running for the hills. To love is brave and Will was the bravest person I knew.

O Love, divine Love, why do You lay siege to me? In a frenzy of love for me, You find no rest. From five sides You move against me, Hearing, sight, taste, touch, and scent. To come out is to be caught; I cannot hide from You. If I come out through sight I see Love Painted in every form and color, Inviting me to come to You, to dwell in You. If I leave through the door of hearing, What I hear points only to You, Lord; I cannot escape Love through this gage. If I come out through taste, every flavor proclaims: "Love, divine Love, hungering Love! You have caught me on Your hook, for you want to reign in me." If I leave through the door of scent I sense You in all creation; You have caught me And wounded me through that fragrance. If I come out through the sense of touch I find Your lineaments in every creature; To try to flee from You is madness. Love, I flee from You, afraid to give You my heart: I see that You make me one with You, I cease to be me and can no longer find myself. If I see evil in a man or defect or temptation, You fuse me with him, and make me suffer; O Love without limits, who is it You love? It is You, O Crucified Christ, Who take possession of me, Drawing me out of the sea to the shore; There I suffer to see Your wounded heart. Why did You endure the pain? So that I might be healed.

The process of miraculous change is twofold.  One:  I see my error or dysfunctional pattern.  Two: I ask God to take it from me.  The first principle without the second is impotent.  As they say in Alcoholics Anonymous, your best thinking got you here.  You're the problem but you're not the answer. The second principle isn't enough to change us either. The Holy Spirit can't take from us what we will not release to him.  He won't work without our consent.  He cannot remove our character defects without our willingness, because that would be violating our free will.  We chose those patterns, however mistakenly, and he will not force us to give them up.  In asking God to heal us, we're committing to the choice to be healed.

A Faint Music by Robert Hass Maybe you need to write a poem about grace. When everything broken is broken, and everything dead is dead, and the hero has looked into the mirror with complete contempt, and the heroine has studied her face and its defects remorselessly, and the pain they thought might, as a token of their earnestness, release them from themselves has lost its novelty and not released them, and they have begun to think, kindly and distantly, watching the others go about their days— likes and dislikes, reasons, habits, fears— that self-love is the one weedy stalk of every human blossoming, and understood, therefore, why they had been, all their lives, in such a fury to defend it, and that no one— except some almost inconceivable saint in his pool of poverty and silence—can escape this violent, automatic life’s companion ever, maybe then, ordinary light, faint music under things, a hovering like grace appears. As in the story a friend told once about the time he tried to kill himself. His girl had left him. Bees in the heart, then scorpions, maggots, and then ash. He climbed onto the jumping girder of the bridge, the bay side, a blue, lucid afternoon. And in the salt air he thought about the word “seafood,” that there was something faintly ridiculous about it. No one said “landfood.” He thought it was degrading to the rainbow perch he’d reeled in gleaming from the cliffs, the black rockbass, scales like polished carbon, in beds of kelp along the coast—and he realized that the reason for the word was crabs, or mussels, clams. Otherwise the restaurants could just put “fish” up on their signs, and when he woke—he’d slept for hours, curled up on the girder like a child—the sun was going down and he felt a little better, and afraid. He put on the jacket he’d used for a pillow, climbed over the railing carefully, and drove home to an empty house. There was a pair of her lemon yellow panties hanging on a doorknob. He studied them. Much-washed. A faint russet in the crotch that made him sick with rage and grief. He knew more or less where she was. A flat somewhere on Russian Hill. They’d have just finished making love. She’d have tears in her eyes and touch his jawbone gratefully. “God,” she’d say, “you are so good for me.” Winking lights, a foggy view downhill toward the harbor and the bay. “You’re sad,” he’d say. “Yes.” “Thinking about Nick?” “Yes,” she’d say and cry. “I tried so hard,” sobbing now, “I really tried so hard.” And then he’d hold her for a while— Guatemalan weavings from his fieldwork on the wall— and then they’d fuck again, and she would cry some more, and go to sleep. And he, he would play that scene once only, once and a half, and tell himself that he was going to carry it for a very long time and that there was nothing he could do but carry it. He went out onto the porch, and listened to the forest in the summer dark, madrone bark cracking and curling as the cold came up. It’s not the story though, not the friend leaning toward you, saying “And then I realized—,” which is the part of stories one never quite believes. I had the idea that the world’s so full of pain it must sometimes make a kind of singing. And that the sequence helps, as much as order helps— First an ego, and then pain, and then the singing

I think my heart is defective," Jillian says. I have to force myself to smile Jan looks at me. I get the joke, but for some reason it just isn't funny right now. "I can fix that," Jeremy says, taking Jillian's headband from her. He pulls out the battery and looks at the wires that run from it. He twists one of them a little with his fingers and reinserts the battery. "You are so nerdy," Jillian says. I look over at her. It's not what she said, but how she said it. It almost sounded like a compliment. "Yay," Jillian says, when he flips the switch and both hearts stay lit. Jillian takes the headband from him and slips it on. She wobbles her head making them clack together. "Jeremy," she says, grinning at him. "You fixed my broken heart.

There was terror in each and every one of the people on that beautiful beach and on that breathtakingly beautiful evening. Terror of being alone, terror of the darkness filling their imaginations with devils, terror of doing anything not in the manuals of good behaviour, terror of God's judgement, of what other people would say, of the law punishing any mistake, terror of trying and failing, terror of succeeding and having to live with the envy of other people, terror of loving and being rejected, terror of asking for a rise in salary, of accepting an invitation, of going somewhere new, of not being able to speak a foreign language, of not making the right impression, of growing old, of dying, of being pointed on because of one's defects, of not being pointed out because of one's merits, of not being noticed either for one's defects or one's merits. Terror, terror, terror. Life was a reign of terror, in the shadow of the guillotine.

It wasn’t the first time someone had disappeared from my life due to my own fault: due to my tendency to solitude and silence, dut to my sometimes unjustifiable reserve, due to my inability to keep relationships alive (even those I have with people I love or who genuinely interest me). This has always been one of my great defects, and it has caused me more than one disappointment and has dissapointed other more than once. There’s nothing I can do aboutn it, however, because nobody changes their nature by the mere force of will.

Greed is not a defect in the gold that is desired but in the man who loves it perversely by falling from justice which he ought to esteem as incomparably superior to gold; nor is lust a defect in bodies which are beautiful and pleasing: it is a sin in the soul of the one who loves corporal pleasures perversely, that is, by abandoning that temperance which joins us in spiritual and unblemishable union with realities far more beautiful and pleasing; nor is boastfulness a blemish in words of praise: it is a failing in the soul of one who is so perversely in love with other peoples' applause that he despises the voice of his own conscience; nor is pride a vice in the one who delegates power, still less a flaw in the power itself: it is a passion in the soul of the one who loves his own power so perversely as to condemn the authority of one who is still more powerful.

f you love a person, you accept the total person. With all the defects. Because those defects are a part of the person. Never try to change a person you love, because the very effort to change says that you love half, and the other half of the person is not accepted . When you love, you simply love.

The Christian soul knows it needs Divine Help and therefore turns to Him Who loved us even while we were yet sinners. Examination of conscience, instead of inducing morbidity, thereby becomes an occasion of joy. There are two ways of knowing how good and loving God is. One is by never losing Him, through the preservation of innocence, and the other is by finding Him after one has lost Him. Repentance is not self-regarding, but God-regarding. It is not self-loathing, but God-loving. Christianity bids us accept ourselves as we really are, with all our faults and our failings and our sins. In all other religions, one has to be good to come to God—in Christianity one does not. Christianity might be described as a “come as you are” party. It bids us stop worrying about ourselves, stop concentrating on our faults and our failings, and thrust them upon the Saviour with a firm resolve of amendment. The examination of conscience never induces despair, always hope…Because examination of conscience is done in the light of God’s love, it begins with a prayer to the Holy Spirit to illumine our minds. A soul then acts toward the Spirit of God as toward a watchmaker who will fix our watch. We put a watch in his hands because we know he will not force it, and we put our souls in God’s hands because we know that if he inspects them regularly they will work as they should…it is true that, the closer we get to God, the more we see our defects. A painting reveals few defects under candlelight, but the sunlight may reveal it as daub. The very good never believe themselves very good, because they are judging themselves by the Ideal. In perfect innocence each soul, like the Apostles at the Last Supper, cries out, “Is it I, Lord” (Matt. 26:22).

When you see that a person's defects and bad qualities are so obvious, try to feel immediately that his defects and bad qualities do not represent him totally. His real self is infinitely better than what you see now. On the other hand, if you really want to love humanity, then you have to love humanity as it stands now and not expect it to come to a specific standard. If humanity has to become perfect before it can be accepted by you, then it would not need your love affection and concern. Right now, in its imperfect state of consciousness, humanity needs your help. Give humanity unreservedly even the most insignificant and limited help that you have at your disposal. This is the golden opportunity.

Madonna Kolbenschlag suggest that if an awakened woman forgoes innocence and denial, if she refuses to make compromises with herself and defect to patriarchy, then her only option becomes deviance. I chose deviance. I chose to be a loving dissident. To dance the dance of dissidence. This stance can be assumed from the inside or the outside. Whichever place we choose, the important thing is having the sustained will to be, act, and speak from the ground of our feminine souls.

Well… Five… I just wanted to say rest in peace. To me you are a dead man… I am ashamed that I am related to you. I am ashamed that we have the same bloodline, it is obvious that yours contains a defect in the structure. I’m going to endure the punishment for this gun just because I made the mistake of hanging with a lame. But I swear to God on everything I ever loved… you better change your last fucking name as soon as possible. You will never in your life again be referred to as Powers! Change that shit, or I will kill you with my bare hands the first chance I get. Disconnect yourself bitch!

They heard rumors of other robot ponies [...] who were left to themselves after their mistresses and masters had grown weary of them, falling into a stupor before their hydraulic limbs squealed and locked, freezing up forever while their circuit boards fizzled and died. It sounded to Jenn that they had died of broken hearts— but to everyone else, they were just defective.

Thou sayest, Men cannot admire the sharpness of thy wits.- Be it so: but there are many other things of which thou canst not say, I am not formed for them by nature. Show those qualities then which are altogether in thy power, sincerity, gravity, endurance of labour, aversion to pleasure, contentment with thy portion and with few things, benevolence, frankness, no love of superfluity, freedom from trifling magnanimity. Dost thou not see how many qualities thou art immediately able to exhibit, in which there is no excuse of natural incapacity and unfitness, and yet thou still remainest voluntarily below the mark? Or art thou compelled through being defectively furnished by nature to murmur, and to be stingy, and to flatter, and to find fault with thy poor body, and to try to please men, and to make great display, and to be so restless in thy mind? No, by the gods: but thou mightest have been delivered from these things long ago. Only if in truth thou canst be charged with being rather slow and dull of comprehension, thou must exert thyself about this also, not neglecting it nor yet taking pleasure in thy dulness.

When a woman marries again, it is because she detested her first husband. When a man marries again, it is because he adored his first wife. Women try their luck; men risk theirs." "Narborough wasn't perfect," cried the old lady. "If he had been, you would not have loved him, my dear lady," was the rejoinder. "Women love us for our defects. If we have enough of them, they will forgive us everything, even our intellects. You will never ask me to dinner again after saying this, I am afraid, Lady Narborough, but it is quite true.

A sensation rose in him, a high tingling of his blood. There came a wave, a wind that recognized him, that did not love him or hate him. He felt what he knew as the rising of his self, the shifting innerness that yearned and feared, that was more familiar to him than anything could ever be. He knew that an answering substance gathered around him, emanating from the trees and the stars. He stood staring at the constellations. Walt had sent him here, to find this, and he understood. He thought he understood. This was his heaven. It was not Broadway or the horse on wheels. It was grass and silence; it was a field of stars. It was what the book told him, night after night. When he died he would leave his defective body and turn into grass. He would be here like this, forever. There was no reason to fear it, because it was part of him. What he'd thought of as his emptiness, his absence of soul, was only a yearning for this.

Brace yourselves, girls: Soda is liquid Satan. It is the devil. It is garbage. There is nothing in soda that should be put into your body. For starters, soda’s high levels of phosphorous can increase calcium loss from the body, as can its sodium and caffeine. [Cousens, Conscious Eating, 475] You know what this means—bone loss, which may lead to osteoporosis. And the last time we checked, sugar, found in soda by the boatload, does not make you skinny! Now don’t go patting yourself on the back if you drink diet soda. That stuff is even worse. Aspartame (an ingredient commonly found in diet sodas and other sugar-free foods) has been blamed for a slew of scary maladies, like arthritis, birth defects, fibromyalgia, Alzheimer’s, lupus, multiple sclerosis, and diabetes.2 When methyl alcohol, a component of aspartame, enters your body, it turns into formaldehyde. Formaldehyde is toxic and carcinogenic (cancer-causing). 3 Laboratory scientists use formaldehyde as a disinfectant or preservative. They don’t fucking drink it. Perhaps you have a lumpy ass because you are preserving your fat cells with diet soda. The Food and Drug Administration (FDA) has received more complaints about aspartame than any other ingredient to date.4 Want more bad news? When aspartame is paired with carbs, it causes your brain to slow down its production of serotonin.5 A healthy level of serotonin is needed to be happy and well balanced. So drinking soda can make you fat, sick, and unhappy.

There was nothing to cool or banish love in these circumstances, though much to create despair. Much, too, you will think, reader, to engender jealousy: if a woman, in my position, could presume to be jealous of a woman in Miss Ingram's. But I was not jealous...Miss Ingram was a mark beneath jealousy: she was too inferior to excite the feeling. Pardon the seeming paradox; I mean what I say. She was very showy, but she was not genuine; she had a fine person, many brilliant attainments; but her mind was poor, her heart barren by nature: nothing bloomed spontaneously on that soil; no unforced natural fruit delighted by its freshness. She was not good; she was not original: she used repeat sounding phrases from books: she never offered, nor had, any opinion of her own. She advocated a high tone of sentiment; but she did not know the sensations of sympathy and pity; tenderness and truth were not in her. Too often she betrayed this...Other eyes besides mine watched these manifestations of character--watched them closely, keenly shrewdly. Yes; the future bridegroom, Mr. Rochester himself, exercised over his intended a ceaseless surveillance; and it was from this sagacity--this guardedness of his--this perfect, clear conciousness of his fair one's defects--this obvious absence of passion in his sentiments towards her, that ever-toturing pain arose. I saw he was going to marry her, for family, perhaps political reasons, because her rank and connecions suited him; I felt he had not given her his love, and that her qualifications were ill adapted to win from him that treasure. This was the point--this was where the nerve was touched and teased--this was where the fever was sustained and fed: she could not charm him. If she had managed the victory at once, and he had yielded and sincerely laid his heart at her feet, I should have covered my face, turned to the wall, and have died to them.

Tancredi and Angelica were passing in front of them at that moment, his gloved right hand on her waist, their outspread arms interlaced, their eyes gazing into each other's. The black of his tail coat, the pink of her dress, combining formed a kind of strange jewel. They were the most moving sight there, two young people in love dancing together, blind to each other's defects, deaf to the warnings of fate, deluding themselves that the whole course of their lives would be as smooth as the ballroom floor, unknowning actors made to play the parts of Juliet and Romeo by a director who had concealed the fact that tomb and poison were already in the script. Neither of them was good, each full of self-interest, swollen with secret aims; yet there was something sweet and touching about them both; those murky but ingenuous ambitions of theirs were obliterated by the words of jesting tenderness he was murmuring in her ear, by the scent of her hair, by the mutual clasp of those bodies of theirs destined to die. . . For them death was purely an intellectual concept, a fact of knowledge as it were and no more, not an experience which pierced the marrow of their bones. Death, oh yes, it existed of course, but it was something that happened to others. The thought occurred to Don Fabrizio that it was ignorance of this supreme consolation that made the young feel sorrows much more sharply than the old; the latter are nearer the safety exit.

Reproof is unavoidable. God’s Word demands it when a brother falls into open sin. The practice of discipline in the congregation begins in the smallest circles. Where defection from God’s Word in doctrine or life imperils the family fellowship and with it the whole congregation, the word of admonition and rebuke must be ventured. Nothing can be more cruel than the tenderness that consigns another to his sin. Nothing can be more compassionate than the severe rebuke that calls a brother back from the path of sin. It is a ministry of mercy, an ultimate offer of genuine fellowship, when we allow nothing but God’s Word to stand between us, judging and succoring. Then it is not we who are judging; God alone judges, and God’s judgment is helpful and healing. Ultimately, we have no charge but to serve our brother, never to set ourselves above him, and we serve him even when we must speak the judging and dividing Word of God to him, even when, in obedience to God, we must break off fellowship with him. We must know that it is not our human love which makes us loyal to the other person, but God’s love which breaks its way through to him only through judgment. Just because God’s Word judges, it serves the person. He who accepts the ministry of God’s judgment is helped.

The sad truth is that many of us are addicted to our phones because we crave immediate approval and affirmation. The fear we feel in our hearts when we are engaged online is the impulse that drives our "highly selective self-representations." We want to be loved and accepted by others, so we wash away our scars and defects. When we put this scrubbed-down representation of ourselves online, we tabulate the human approval in a commodity index of likes and shares. We post an image, then watch the immediate response. We refresh. We watch the stats climb-or stall. We gauge the immediate responses from friends, family members, and strangers. Did what we posted gain the immediate approval of others? We know within minutes. Even the promise of religious approval and the affirmations of other Christians is a gravitational pull that draws us toward our phones.

Then the voice - which identified itself as the prince of this world, the only being who really knows what happens on Earth - began to show him the people around him on the beach. The wonderful father who was busy packing things up and helping his children put on some warm clothes and who would love to have an affair with his secretary, but was terrified on his wife's response. His wife who would like to work and have her independence, but who was terrified of her husband's response. The children who behave themselves because they were terrified of being punished. The girl who was reading a book all on her own beneath the sunshade, pretending she didn't care, but inside was terrified of spending the rest of her life alone. The boy running around with a tennis racuqet , terrified of having to live up to his parents' expectations. The waiter serving tropical drinks to the rich customers and terrified that he could be sacket at any moment. The young girl who wanted to be a dance, but who was studying law instead because she was terrified of what the neighbours might say. The old man who didn't smoke or drink and said he felt much better for it, when in truth it was the terror of death what whispered in his ears like the wind. The married couple who ran by, splashing through the surf, with a smile on their face but with a terror in their hearts telling them that they would soon be old, boring and useless. The man with the suntan who swept up in his launch in front of everybody and waved and smiled, but was terrified because he could lose all his money from one moment to the next. The hotel owner, watching the whole idyllic scene from his office, trying to keep everyone happy and cheerful, urging his accountants to ever greater vigilance, and terrified because he knew that however honest he was government officials would still find mistakes in his accounts if they wanted to. There was terror in each and every one of the people on that beautiful beach and on that breathtakingly beautiful evening. Terror of being alone, terror of the darkness filling their imaginations with devils, terror of doing anything not in the manuals of good behaviour, terror of God's punishing any mistake, terror of trying and failing, terror of succeeding and having to live with the envy of other people, terror of loving and being rejected, terror of asking for a rise in salary, of accepting an invitation, of going somewhere new, of not being able to speak a foreign language, of not making the right impression, of growing old, of dying, of being pointed out because of one's defects, of not being pointed out because of one's merits, of not being noticed either for one's defects of one's merits.

One has only to accept a simple fact: Love—of God and of others—shows us the way. Our defects, our dangerous depths, our suppressed hatreds, our moments of weakness and desperation—all are unimportant. If what we want to do is heal ourselves first, so that then we can go in search of our dreams, we will never reach paradise. If, on the other hand, we accept all that is wrong about us—and despite it, believe that we are deserving of a happy life—then we will have thrown open an immense window that will allow Love to enter. Little by little, our defects will disappear, because one who is happy can look at the world only with love—the force that regenerates everything that exists in the Universe.

Do I think it was inherent nobility that brought us out here?” He shook his head. “Maybe. I don’t call it nobility, though. I think it’s our innate human need to champion the underdog. We are constant optimists. We’re the emotional descendents of the caveman who stood defiant in the front of the wooly mammoth. We rebuild cities at the base of Vesuvius, get back on the bicycle when we fall off, whack that hornet’s nest every spring. Humans cheer for the couldn’t be, believe in the shouldn’t be. We love causes; the harder, the more lost they are, the more we love them. Is that nobility?Maybe. Maybe it’s a pernicious genetic defect that makes our species susceptible to shared delusion. Whatever it is, it keeps life interesting.

It is foolish to wish for beauty.  Sensible people never either desire it for themselves or care about it in others.  If the mind be but well cultivated, and the heart well disposed, no one ever cares for the exterior.  So said the teachers of our childhood; and so say we to the children of the present day.  All very judicious and proper, no doubt; but are such assertions supported by actual experience? We are naturally disposed to love what gives us pleasure, and what more pleasing than a beautiful face—when we know no harm of the possessor at least?  A little girl loves her bird—Why?  Because it lives and feels; because it is helpless and harmless?  A toad, likewise, lives and feels, and is equally helpless and harmless; but though she would not hurt a toad, she cannot love it like the bird, with its graceful form, soft feathers, and bright, speaking eyes.  If a woman is fair and amiable, she is praised for both qualities, but especially the former, by the bulk of mankind: if, on the other hand, she is disagreeable in person and character, her plainness is commonly inveighed against as her greatest crime, because, to common observers, it gives the greatest offence; while, if she is plain and good, provided she is a person of retired manners and secluded life, no one ever knows of her goodness, except her immediate connections.  Others, on the contrary, are disposed to form unfavourable opinions of her mind, and disposition, if it be but to excuse themselves for their instinctive dislike of one so unfavoured by nature; and visa versâ with her whose angel form conceals a vicious heart, or sheds a false, deceitful charm over defects and foibles that would not be tolerated in another. 

The impenitent sometimes excuse themselves by saying of professed Christians, "I am as good as they are. They are no more self-denying, sober, or circumspect in their conduct than I am. They love pleasure and self-indulgence as well as I do." Thus they make the faults of others an excuse for their own neglect of duty. But the sins and defects of others do not excuse anyone, for the Lord has not given us an erring human pattern. The spotless Son of God has been given as our example, and those who complain of the wrong course of professed Christians are the ones who should show better lives and nobler examples. If they have so high a conception of what a Christian should be, is not their own sin so much the greater? They know what is right, and yet refuse to do it. {SC 32.1}

Although the idea has been around for ages, most depressed people do not really comprehend it. If you feel depressed, you may think it is because of bad things that have happened to you. You may think you are inferior and destined to be unhappy because you failed in your work or were rejected by someone you loved. You may think your feelings of inadequacy result from some personal defect—you may feel convinced you are not smart enough, successful enough, attractive enough, or talented enough to feel happy and fulfilled. You may think your negative feelings are the result of an unloving or traumatic childhood, or bad genes you inherited, or a chemical or hormonal imbalance of some type. Or you may blame others when you get upset: “It’s these lousy stupid drivers that tick me off when I drive to work! If it weren’t for these jerks, I’d be having a perfect day!” And nearly all depressed people are convinced that they are facing some special, awful truth about themselves and the world and that their terrible feelings are absolutely realistic and inevitable. Certainly all these ideas contain an important gem of truth—bad things do happen, and life beats up on most of us at times. Many people do experience catastrophic losses and confront devastating personal problems. Our genes, hormones, and childhood experiences probably do have an impact on how we think and feel. And other people can be annoying, cruel, or thoughtless. But all these theories about the causes of our bad moods have the tendency to make us victims—because we think the causes result from something beyond our control. After all, there is little we can do to change the way people drive at rush hour, or the way we were treated when we were young, or our genes or body chemistry (save taking a pill). In contrast, you can learn to change the way you think about things, and you can also change your basic values and beliefs. And when you do, you will often experience profound and lasting changes in your mood, outlook, and productivity. That, in a nutshell, is what cognitive therapy is all about. The theory is straightforward

But does it mean that everything-everything-that is in us can go on to the Mountains? Nothing, not even the best and noblest, can go on as it now is. Nothing, not even what is lowest and most bestial, will not be raised again if it submits to death. It is sown a natural body, it is raised a spiritual body. Flesh and blood cannot come to the Mountains. Not because they are too rank, but because they are too weak. What is a Lizard coma red with a stallion? Lust is poor, weak, whimpering, whispering thing compared with that richness and energy of desire which will arise when list has been killed….Excess of love, did ye say? There was no excess, there was defect. She loved her son too little, not too much. If she had loved him more there'd be no difficulty. I do not know how her affair will end. But it may well be that at this moment she's demanding to have him down with her in Hell. That kind is sometimes perfectly ready to plunge the soul they say they love in endless misery if only they can still in some fashion possess it. No, no. Ye must draw another lesson. Ye must ask, if the risen body even of appetite is as a grand a horse as ye saw, what would the risen body of maternal love or friendship be?

Respect for humanity! Respect for humanity! If such respect is rooted in the human heart, humanity will eventually establish a social, political, or economic system that reflects it. A civilization is before all else rooted in its substance. At first this was a blind urge for warmth. Then by trial and error man found the way to the fire. That is probably why, my friend, I have such need of your friendship. I need a companion who - beyond the struggles of reason - respects in me the pilgrim on his way to that fire. I sometimes need to feel the promised warmth ahead of time and to rest somewhere beyond myself in that meeting place that will be ours. [...] Beyond the clumsiness of my words, beyond my defective reasoning, you are ready to see me as a human being. You are ready to honor in me the representative of beliefs, customs, loves. If I differ from you, far from wronging you, I enrich you. You question me as you would a traveler.

There was terror in each and every one of the people on that beautiful beach and on that breathtakingly beautiful evening. Terror of being alone, terror of the darkness filling their imaginations with devils, terror of doing anything not in the manuals of good behavior, terror of God’s judgment, of what other people would say, of the law punishing any mistake, terror of trying and failing, terror of succeeding and having to live with the envy of o ther people, terror of loving and being rejected, terror of asking for a rise in salary, of accepting an invitation, of going somewhere new, of not being able to speak a foreign language, of not making the right impression, of growing old, of dying, of being pointed on because of one’s defects, of not being pointed out because of one’s merits, of not being noticed either for one’s defects or one’s merits. Terror, terror, terror. Life was a reign of terror, in the shadow of the guillotine. (the devil’s words)

Masters: Situation appears dire. Look around. Do you see any adults? Me: My ball size indicates I’m the adultest thing here. Me: I haven’t been rejected this hard since I tried to block the punt in that game against OSU last semester. Masters: My wife says rejection is good for you. Makes you mentally tough. Me: You love saying that phrase “my wife.” Masters: You bet your fat ass I do. Me: You don’t think it’s completely strange that you’re 21 and acting like a Taylor Swift song? Masters: Bro, sorry you feel left out. Stop by later and I’ll give you a hug. Me: Fuck off. Masters: I have MY WIFE to do that for me. Thanks, though. Hug still stands. I’ll even let you smell me. MY WIFE says I smell delicious. Me: I’ve smelled you before, which is why I’m not sure how you convinced Ellie to marry you. She must have defective olfactory senses. Masters: Me and MY defective WIFE will be getting it on tonight. While u have only Rosie Palm. Me: Don’t worry. I get plenty of variety. Left-hand Laura sometimes steps in. Masters: Heard you were out with Josie Weeks. Be careful. She eats little linebackers like you for breakfast. And the fact that I don’t even want to make a sexually charged comeback tells me exactly how I feel about Josie. Hope she doesn’t mind being just study partners.

Yes: the future bridegroom, Mr. Rochester himself, exercised over his intended a ceaseless surveillance: and it was from this sagacity—this guardedness of his—this perfect clear consciousness of his fair one's defects—this obvious absence of passion in his sentiments toward her, that my ever-torturing pain arose. I saw he was going to marry her, for family, perhaps political reasons; because her rank and connections suited him; I felt he had not given her his love, and that her qualifications were ill adapted to win from him that treasure. This was the point—this was where the nerve was touched and teased—this was where the fever was sustained and fed: she could not charm him. If she had managed the victory at once, and he had yielded and sincerely laid his heart at her feet, I should have covered my face, turned to the wall, and (figuratively) have died to them. If Miss Ingram had been a good and noble woman, endowed with force, fervor, kindness, sense, I should have had one vital struggle with two tigers—jealousy and despair: then, my heart torn out and devoured, I should have admired her—acknowledged her excellence, and been quiet for the rest of my days: and the more absolute her superiority, the deeper would have been my admiration—the more truly tranquil my quiescence. But as matters really stood, to watch Miss Ingram's efforts at fascinating Mr. Rochester; to witness their repeated failure—herself unconscious that they did fail; vainly fancying that each shaft launched, hit the mark, and infatuatedly pluming herself on success, when her pride and self-complacency repelled further and further what she wished to allure—to witness this, was to be at once under ceaseless excitation and ruthless restraint. Because when she failed I saw how she might have succeeded. Arrows that continually glanced off from Mr. Rochester's breast and fell harmless at his feet might, I knew, if shot by a surer hand, have quivered keen in his proud heart—have called love into his stern eye and softness into his sardonic face; or, better still, without weapons a silent conquest might have been won.

CONSENSUS PROPOSED CRITERIA FOR DEVELOPMENTAL TRAUMA DISORDER A. Exposure. The child or adolescent has experienced or witnessed multiple or prolonged adverse events over a period of at least one year beginning in childhood or early adolescence, including: A. 1. Direct experience or witnessing of repeated and severe episodes of interpersonal violence; and A. 2. Significant disruptions of protective caregiving as the result of repeated changes in primary caregiver; repeated separation from the primary caregiver; or exposure to severe and persistent emotional abuse B. Affective and Physiological Dysregulation. The child exhibits impaired normative developmental competencies related to arousal regulation, including at least two of the following: B. 1. Inability to modulate, tolerate, or recover from extreme affect states (e.g., fear, anger, shame), including prolonged and extreme tantrums, or immobilization B. 2. Disturbances in regulation in bodily functions (e.g. persistent disturbances in sleeping, eating, and elimination; over-reactivity or under-reactivity to touch and sounds; disorganization during routine transitions) B. 3. Diminished awareness/dissociation of sensations, emotions and bodily states B. 4. Impaired capacity to describe emotions or bodily states C. Attentional and Behavioral Dysregulation: The child exhibits impaired normative developmental competencies related to sustained attention, learning, or coping with stress, including at least three of the following: C. 1. Preoccupation with threat, or impaired capacity to perceive threat, including misreading of safety and danger cues C. 2. Impaired capacity for self-protection, including extreme risk-taking or thrill-seeking C. 3. Maladaptive attempts at self-soothing (e.g., rocking and other rhythmical movements, compulsive masturbation) C. 4. Habitual (intentional or automatic) or reactive self-harm C. 5. Inability to initiate or sustain goal-directed behavior D. Self and Relational Dysregulation. The child exhibits impaired normative developmental competencies in their sense of personal identity and involvement in relationships, including at least three of the following: D. 1. Intense preoccupation with safety of the caregiver or other loved ones (including precocious caregiving) or difficulty tolerating reunion with them after separation D. 2. Persistent negative sense of self, including self-loathing, helplessness, worthlessness, ineffectiveness, or defectiveness D. 3. Extreme and persistent distrust, defiance or lack of reciprocal behavior in close relationships with adults or peers D. 4. Reactive physical or verbal aggression toward peers, caregivers, or other adults D. 5. Inappropriate (excessive or promiscuous) attempts to get intimate contact (including but not limited to sexual or physical intimacy) or excessive reliance on peers or adults for safety and reassurance D. 6. Impaired capacity to regulate empathic arousal as evidenced by lack of empathy for, or intolerance of, expressions of distress of others, or excessive responsiveness to the distress of others E. Posttraumatic Spectrum Symptoms. The child exhibits at least one symptom in at least two of the three PTSD symptom clusters B, C, & D. F. Duration of disturbance (symptoms in DTD Criteria B, C, D, and E) at least 6 months. G. Functional Impairment. The disturbance causes clinically significant distress or impairment in at least two of the following areas of functioning: Scholastic Familial Peer Group Legal Health Vocational (for youth involved in, seeking or referred for employment, volunteer work or job training)

The Heiligenstadt Testament" Oh! ye who think or declare me to be hostile, morose, and misanthropical, how unjust you are, and how little you know the secret cause of what appears thus to you! My heart and mind were ever from childhood prone to the most tender feelings of affection, and I was always disposed to accomplish something great. But you must remember that six years ago I was attacked by an incurable malady, aggravated by unskillful physicians, deluded from year to year, too, by the hope of relief, and at length forced to the conviction of a lasting affliction (the cure of which may go on for years, and perhaps after all prove impracticable). Born with a passionate and excitable temperament, keenly susceptible to the pleasures of society, I was yet obliged early in life to isolate myself, and to pass my existence in solitude. If I at any time resolved to surmount all this, oh! how cruelly was I again repelled by the experience, sadder than ever, of my defective hearing! — and yet I found it impossible to say to others: Speak louder; shout! for I am deaf! Alas! how could I proclaim the deficiency of a sense which ought to have been more perfect with me than with other men, — a sense which I once possessed in the highest perfection, to an extent, indeed, that few of my profession ever enjoyed! Alas, I cannot do this! Forgive me therefore when you see me withdraw from you with whom I would so gladly mingle. My misfortune is doubly severe from causing me to be misunderstood. No longer can I enjoy recreation in social intercourse, refined conversation, or mutual outpourings of thought. Completely isolated, I only enter society when compelled to do so. I must live like art exile. In company I am assailed by the most painful apprehensions, from the dread of being exposed to the risk of my condition being observed. It was the same during the last six months I spent in the country. My intelligent physician recommended me to spare my hearing as much as possible, which was quite in accordance with my present disposition, though sometimes, tempted by my natural inclination for society, I allowed myself to be beguiled into it. But what humiliation when any one beside me heard a flute in the far distance, while I heard nothing, or when others heard a shepherd singing, and I still heard nothing! Such things brought me to the verge of desperation, and well-nigh caused me to put an end to my life. Art! art alone deterred me. Ah! how could I possibly quit the world before bringing forth all that I felt it was my vocation to produce? And thus I spared this miserable life — so utterly miserable that any sudden change may reduce me at any moment from my best condition into the worst. It is decreed that I must now choose Patience for my guide! This I have done. I hope the resolve will not fail me, steadfastly to persevere till it may please the inexorable Fates to cut the thread of my life. Perhaps I may get better, perhaps not. I am prepared for either. Constrained to become a philosopher in my twenty-eighth year! This is no slight trial, and more severe on an artist than on any one else. God looks into my heart, He searches it, and knows that love for man and feelings of benevolence have their abode there! Oh! ye who may one day read this, think that you have done me injustice, and let any one similarly afflicted be consoled, by finding one like himself, who, in defiance of all the obstacles of Nature, has done all in his power to be included in the ranks of estimable artists and men. My brothers Carl and [Johann], as soon as I am no more, if Professor Schmidt be still alive, beg him in my name to describe my malady, and to add these pages to the analysis of my disease, that at least, so far as possible, the world may be reconciled to me after my death. I also hereby declare you both heirs of my small fortune (if so it may be called). Share it fairly, agree together and assist each other. You know that any

The first symptom of true love in a young man is timidity; in a young girl, boldness. This is surprising, yet nothing is more simple. It is the two sexes tending to approach each other and assuming, each the other’s qualities. That day, Cosette’s glance drove Marius beside himself, and Marius’ glance set Cosette to trembling. Marius went away confident, and Cosette uneasy. From that day forth, they adored each other. The first thing that Cosette felt was a confused and profound melancholy. It seemed to her that her soul had become black since the day before. She no longer recognized it. The whiteness of soul in young girls, which is composed of coldness and gayety, resembles snow. It melts in love, which is its sun. Cosette did not know what love was. She had never heard the word uttered in its terrestrial sense. She did not know what name to give to what she now felt. Is any one the less ill because one does not know the name of one’s malady? She loved with all the more passion because she loved ignorantly. She did not know whether it was a good thing or a bad thing, useful or dangerous, eternal or temporary, allowable or prohibited; she loved. She would have been greatly astonished, had any one said to her: ‘You do not sleep? But that is forbidden! You do not eat? Why, that is very bad! You have oppressions and palpitations of the heart? That must not be! You blush and turn pale, when a certain being clad in black appears at the end of a certain green walk? But that is abominable!’ She would not have understood, and she would have replied: ‘What fault is there of mine in a matter in which I have no power and of which I know nothing?’ It turned out that the love which presented itself was exactly suited to the state of her soul. It was admiration at a distance, the deification of a stranger. It was the apparition of youth to youth, the dream of nights become a reality yet remaining a dream, the longed-for phantom realized and made flesh at last, but having as yet, neither name, nor fault, nor spot, nor exigence, nor defect; in a word, the distant lover who lingered in the ideal, a chimaera with a form. Any nearer and more palpable meeting would have alarmed Cosette at this first stage, when she was still half immersed in the exaggerated mists of the cloister. She had all the fears of children and all the fears of nuns combined. The spirit of the convent, with which she had been permeated for the space of five years, was still in the process of slow evaporation from her person, and made everything tremble around her. In this situation he was not a lover, he was not even an admirer, he was a vision. She set herself to adoring Marius as something charming, luminous, and impossible. As extreme innocence borders on extreme coquetry, she smiled at him with all frankness. Every day, she looked forward to the hour for their walk with impatience, she found Marius there, she felt herself unspeakably happy, and thought in all sincerity that she was expressing her whole thought when she said to Jean Valjean:— ‘What a delicious garden that Luxembourg is!’ Marius and Cosette were in the dark as to one another. They did not address each other, they did not salute each other, they did not know each other; they saw each other; and like stars of heaven which are separated by millions of leagues, they lived by gazing at each other. It was thus that Cosette gradually became a woman and developed, beautiful and loving, with a consciousness of beauty and in ignorance of love.