Sentences with phrase «not describe my feelings»

I can't describe the feeling, a single player tormenting Chelsea, go watch the clip And you will love jack again even if it is only one full game he is able to play for us this season, I'll savour it

I can not describe the feeling!

I can not describe the feeling of going through such a special time and being the only one invested in it.

I don't know:d I was really so disappointed by the scent:D Can't describe this feeling:D:D But yes, the product is really good for daily use and not to harsh and good for senesitive skin, too:)

Ah, I can't describe the feeling when I had my big releaseparty for my collection and a lot of my friends showed up even tho there was a fucking snowstorm outside haha!

I can't describe the feeling when an animal is so terrified that she can't even look at you and then maybe one day, while you are cleaning her crate, you see her very tentatively look up and lock eyes for just a moment.

Words can not describe my feelings.......

Bubble can't describe the feeling further than that, other than saying it wasn't loneliness, and it wasn't fear, it was something else.

Not exact matches

And improvements to eyes, skin, and hair help bridge the uncanny valley, a term used to describe how digital humans who appear almost, but not quite human, evoke a feeling of unease in viewers.

But while I've often used the word «passion» to describe this quality, I've always felt as though the word didn't adequately reflect this essential quality of success.

But it's hard to describe just how different the journey feels now that we focus on developing the bright spots rather than rethinking and reworking ideas that just won't stick.

Describing how I plan to run a marathon, and how I bought running shoes and joined a gym and created a training plan, certainly makes me feel good... but it also makes me feel like I'm already part of the way there even though I haven't trained at all.

And, if there is something you feel requires additional information to describe an extenuating circumstance or otherwise provide context to something negative on your report, additions made to the Fair Credit Reporting Act in 1996 allow you to add a 100 - word statement to any of the reports that include an item you dispute but wasn't removed because it was verified by the creditor.

And when the bible say's something about the weight of the wind it was bronze age herdsmen who had felt more than a few stiff breezes describing it, not divine inspiration from God letting those herdsmen know that air has a measurable weight.

its a feeling that can not be described.

Damnation isn't being burned in a hell fire (though it might be described as such, but think about it — you feel no physical pain when you are dead).

After the heaviness of Drunkard's Prayer, the new album The Trumpet Child is in turns joyful, sassy and more than a little sexy; Bergquist describes it as «maybe a little cabaret feel; something a little burlesque, not so Midwestern.»

Anyway, trying to communicate this, and the other issues, to my then pastor was also fraught with problems as he seemed too preoccupied with how my leaving was making him feel than with the years of rejection I described which led to me leaving, I say leaving but I only moved to a church up the road (I had been in the first church for over 20 years but couldn't bear it any longer, which was a sad outcome).

That was a very interesting read many comments caught my attention I've recently been diagnosed with Bipolar I have hallucinations and hear voices in my ear's when I hallucinate it's likes they are trying to get me thousands of them I can only describe them as dark shadows and they are trying to get me just as they are about to get me a brilliant white light surrounds me and there's three entities humanly shaped but like this brilliant white light they are also glowing this brilliant whiteness I can't understand what they are saying the only way I can explain it is emotions comfort joy love is what I feel emanating from these entities the voices I hear aren't evil telling me to do bad things to people when I get put into a mode of fear I live in a rough area of Scotland and everytime I've got into a fight something possesses me I know this for a fact as I can't control myself I'm an observer watching my family / Friends say I change they say my eyes change and I look evil I personally do think possibly through my own personal experience I» am possessed as I act out of character I've lost interest in many things I've recently I decided it's time for change I've lost my faith I've been trying to connect with God and feel his love which I used to feel the presence of the holy spirit everytime I try connect I get a feeling of abandonment I just think if I am possessed could these entities stop me connecting with «God» I can say from my heart of hearts «JESUS CHRIST HAS COME IN THE FLESH» I think it's more to do with the persons own personal fears which I have noticed my fears have changed if I had to be truthfully with myself I fear God which I know I'm not supposed to just I can't explain it I guess if you ever need a test subject I'm up for the challenge like I said I'm on journey to find myself and my travels have brought me hear I'm going to hang around for a wee while there's lots of good information to be plundered loll

He may, of course, have known John Mark, as well as Peter; he may, indeed, have been John Mark; but I should feel much more certain in describing him as a Roman Christian — though possibly not born in Rome — who reflected at an early day the somewhat cold and unimaginative outlook characteristic of at least a major strain in the heritage of that ancient church.

I don't think that's what Catholic dogma teaches — it is merely for the type of suffering you are describing, that during suffering, the strength one can draw upon is from a closeness with God (or a feeling of something greater that can help one).

Not a delusional feeling, but something in my heart had completely changed that I couldn't describe.

I can not describe the suffering I went through and the feelings of panic.

If one has for any reason invested one's life for a while in such a school, and especially if one has begun to feel a pinch between expectation and experience, it is important not only to reflect critically about the school but also to reflect critically about the wav in which the school is being described and analyzed.

It seems undeniable that something is going on in us — in me and in you, my readers — that is not best described in merely material terms: We have thoughts and feelings denied (or so we mostly suppose) even to the cleverest chess - playing computer program.

In this completely social philosophy (conflict, which is not denied, being also a social relation) God is that in the cosmos whereby it is a cosmos; he is the individual case on the cosmic scale of all the ultimate categories (including those of social feeling, «subjective aim,» etc.) thanks to which these categories describe a community of things, and not merely things each enclosed in unutterable privacy, irrelevant to and unordered with respect to anything else.

Here there is a good summary of thepain the disorder causes, which Hill has been trying to describe throughout the book, namely «the struggle to be faithful to the gospel's «terrible decree» that we must hold in check our strongest urges and not engage in homosexual activity; the struggle to belong, to find the end of loneliness; and the struggle with shame, with nagging feelings of being constantly displeasing to God» (p. 127).

For Santayana intent is a kind of felt turning to the world and readiness to take intuited essences as describing it intent and intuition are thus aspects of every sort of perception (and thought), not two types of perception.

«Causal» aptly describes derivation from actuality, and the efficient causation these feelings express, but was apparently deemed not a suitable contrast to conceptual feelings.

She was not apparently bad in her role (in the Quora interview, Justine Musk describes her an «exceptional and devoted employee» who «gave her life to the job»), but after twelve years on the job, she probably felt like a raise was not an absurd request.

When they talk about the visitors, they do not begin by describing the buildings that were built, but emphasize that they felt accompanied and sustained by the volunteers.

Because these existing beings are real, we can feel the impact of their active reality even though we can not know them as they are in themselves or describe that impact apart from our relation to it.

There is a real difference between theology - in - the - books and theology - in - the - life, but I wouldn't want to describe that as a conflict — to do so is to set up an opposition between what the Spirit said about God (which is, after all, recorded in a book) and how God actually feels.

Even those who are not informed about contemporary psychological analysis of human experience may very well feel that it is not adequate to describe that experience as if we were speaking about some persistent «I», to which things happened; a self which did things that were, so to say, merely adjectival to the substantival «I».

So, if I want people to accuse me of permitting sin in order to feel like I've rightly described grace, then I won't tell them to repent.

When Tennyson writes in In Memoriam of the way in which somebody can say, «I have felt», he is not describing a distortion of human understanding nor is he commending sheer irrationality.

We should remember that the response was also not representative of the way all Libyans feel in the same way that the actions described by Wrenn are not civilized either.

Spiritual, but not religious can also describe a large number of people who have very solid, very defined beliefs but do not feel the need to dress them in doctrine and dogma and ritual.

I pose to the reader, or any person, the following dilemma: Imagine Alan in two possible worlds: one world like the one just described in which he thought he was a great painter and felt completely happy about this, and died, but was deceived and another world in which he really was a good painter and his paintings sold for a high price because he was being recognized as such and was not deceived, and again dies happily.

I can not describe to you my feelings.

People who are spiritual but religious are describing how they feel about life, they are not proclaiming they have the answers, and good for them.

I've also led self described atheists and agnostic in non-theistic guided meditations at their request and do not feel that such attempts to comfort others compromises what I or they believe.

Highlights for me included Chapter 2 («Turtles All the Way Down»), in which Jason manages to use a strange blend of Stephen Hawking and Dr. Suess to engage readers in a really helpful dissection of presuppositional apologetics, Chapter 4 («The Weight of Absence»), which beautifully illustrates the fear and emptiness that comes from not feeling God's presence as often or as keenly as other people seem to, and Chapter 5 («Reverse Bricklaying»), which describes Jason's struggles with prayer and the comfort he finds in traditional liturgy.

I remember, long ago, the late Archbishop of Canterbury describing to me his attempts to argue a working - man out of his materialism on Hegelian principles; all he got was «Ow, don't talk like that; you make me feel quite funny.»

I can't exactly describe what it is I feel.

MODERN WOMAN: [Now calmer] Well, I keep having these funny little experiences of... I don't know what to call them... I don't know how to describe them... I just feel unreal.

Despite being a long - standing follower of and contributor to this magazine, I feel I must express concern with the manner in which the May / June editorial dismissed the notion that «a drop» of the Redeemer's blood would have sufficed for our Redemption, describing the notion as «pious speculation», not «helpful», and not «true» (p. 3).

«The sermon I didn't intend to preach» — describes the feeling - level messages which are transmitted between the lines of a sermon.

I've felt recently that the term «salvation» was an inadequate way to describe what we receive from Jesus, but I couldn't articulate what salvation meant.

It is not only the Ideas of pure Reason, as Kant styled them, that have this power of making us vitally feel presences that we are impotent articulately to describe.