Bridging The Distance Quotes

Separation isn’t time or distance it’s the bridge between us finer than silk thread sharper than swords

It takes only a split second for life to go horribly wrong. To fix the mess, I need a thousand things to go right. The distance from one bit of luck to the next feels as great as the distance across oceans. But, I decide in this moment, I will bridge that distance, again and again, until I win. I will not fail.

Art is what gets us beyond what is real. It makes reality more real. It also shortens the distance we gotta travel to see how connected we are.

Your house, being the place in which you read, can tell us the position books occupy in your life, if they are a defense you set up to keep the outside world at a distance, if they are a dream into which you sink as if into a drug, or bridges you cast toward the outside, toward the world that interests you so much that you want to multiply and extend its dimensions through books.

As you enter the tunnel, the wind gets sucked away, and you squint from the lights overhead. When you adjust the lights, you can see the other side in the distance just as the sound of the radio fades to nothing because the waves just can’t reach. Then, you’re in the middle of the tunnel, and everything becomes a calm dream. As you see the opening get closer, you just can’t get there fast enough. And finally, just when you think you’ll never get there, you see the opening right in front of you. And the radio comes back even louder than you remember it. And the wind is waiting. And you fly out of the tunnel onto the bridge. And there it is. The city. A million lights and buildings and everything seems as exciting as the first time you saw it.

We need to bridge our sense of loneliness and disconnection with a sense of community and continuity even if we must manufacture it from our time on the Web and our use of calling cards to connect long distance. We must “log on” somewhere, and if it is only in cyberspace, that is still far better than nowhere at all. (264)

And I bet it's harder than people think, isn't it? Everything looks so simple from a distance. Then, the more you look, the more you see. And that's when you have to rise to the challenge.

Once upon a time there were two countries, at war with each other. In order to make peace after many years of conflict, they decided to build a bridge across the ocean. But because they never learned each other’s language properly, they could never agree on the details, so the two halves of the bridge they started to build never met. To this day the bridge extends far into the ocean from both sides, and simply ends half way, miles in the wrong direction from the meeting point. And the two countries are still at war.

For Sayonara, literally translated, 'Since it must be so,' of all the good-bys I have heard is the most beautiful. Unlike the Auf Wiedershens and Au revoirs, it does not try to cheat itself by any bravado 'Till we meet again,' any sedative to postpone the pain of separation. It does not evade the issue like the sturdy blinking Farewell. Farewell is a father's good-by. It is - 'Go out in the world and do well, my son.' It is encouragement and admonition. It is hope and faith. But it passes over the significance of the moment; of parting it says nothing. It hides its emotion. It says too little. While Good-by ('God be with you') and Adios say too much. They try to bridge the distance, almost to deny it. Good-by is a prayer, a ringing cry. 'You must not go - I cannot bear to have you go! But you shall not go alone, unwatched. God will be with you. God's hand will over you' and even - underneath, hidden, but it is there, incorrigible - 'I will be with you; I will watch you - always.' It is a mother's good-by. But Sayonara says neither too much nor too little. It is a simple acceptance of fact. All understanding of life lies in its limits. All emotion, smoldering, is banked up behind it. But it says nothing. It is really the unspoken good-by, the pressure of a hand, 'Sayonara.

But perhaps this is all to the good. Perhaps it’s best to live with the possibility that around any corner, at any time, may come the person who reminds you of your own capacity to surprise yourself, to put at risk everything that’s dear to you. Who reminds you of the distances we have to bridge to begin to know anything about one another. Who reminds you that what seems to be—even about yourself—may not be. That like him, you need to be forgiven.

Although it was only six o'clock, the night was already dark. The fog, made thicker by its proximity to the Seine, blurred every detail with its ragged veils, punctured at various distances by the reddish glow of lanterns and bars of light escaping from illuminated windows. The road was soaked with rain and glittered under the street-lamps, like a lake reflecting strings of lights. A bitter wind, heavy with icy particles, whipped at my face, its howling forming the high notes of a symphony whose bass was played by swollen waves crashing into the piers of the bridges below. The evening lacked none of winter's rough poetry.

Love is awful. It’s awful. It’s painful. It’s frightening. It makes you doubt yourself, judge yourself, distance yourself from the other people in your life. Makes you selfish. Makes you creepy. It makes you obsessed with your hair. Makes you cruel. Makes you say and do things you never thought you would do. It’s all any of us want, and it’s hell when we get there. So no wonder it’s something we don’t want to do on our own. I was taught if we’re born with love, then life is about choosing the right place to put it. People talk about that a lot. It 'feeling right'. 'When it feels right, it’s easy.' But I’m not sure that’s true. It takes strength to know what’s right. And love isn’t something that weak people do. Being a romantic takes a hell of a lot of hope. I think what they mean is... When you find somebody that you love... it feels like hope.

I burned all our bridges - not knowing that love knows how to swim.

Calvinist believers were psychologically isolated. Their distance from God could only be precariously bridged, and their inner tensions only partially relieved, by unstinting, purposeful labor.

In true love the smallest distance is too great and the greatest distance can be bridged.

I want to feel again,” Lucas whispered, taking the last few steps that bridged the distance between them. “You make me feel something, and I need to feel again.” His long arms encircled her waist. -Lucas Bennett

There's something about that tunnel that leads to downtown. It's glorious at night. Just glorious. You start on one side of the mountain, and it's dark, and the radio is loud. As you enter the tunnel, the wind gets sucked away, and you squint from the lights overhead. When you adjust to the lights, you can see the other side in the distance just as the sound of the radio fades to nothing because the waves just can't reach. Then, you're in the middle of the tunnel, and everything becomes a calm dream. As you see the opening get closer, you just can't get there fast enough. And finally, just when you think you'll never get there, you see the opening right in front of you. And the radio comes back even louder than you remember it. And the wind is waiting. And you fly out of the tunnel onto the bridge. And there it is. The city. A million lights and buildings and everything seems as exciting as the first time you saw it. It really is a grand entrance.

I have no idea how to go about bridging the distance between us- I just keep telling myself, maybe foolishly, that when he's ready, he'll talk to me again.

I - am. You - will be. An abyss between us. I drink. You thirst. In vain we try to agree. Ten years between us, a hundred thousand Years between us. - God builds no bridges. Be! - that's my commandment! Let me pass So that my breath doesn't hinder your growth. I - am. You - will be. Some ten springs from now, You'll say : - I am! - and I will say : - once was...

Keep walking, though there’s no place to get to. Don’t try to see through the distances. That’s not for human beings. Move within, but don’t move the way fear makes you move. — Rumi

A simple fit of impatience often soon bridges the distance between utopia and murder.

I look to the right as I cross the bridge and smile to see the tip of the Eiffel Tower soaring over rooftops in the distance on the other side of the river. I've seen it in photographs a thousand times, but seeing it in person for the first time that reminds me that I'm really, truly here, thousands of miles away, across an ocean from home.

Have you ever walked along a beach? You walk towards something in the distance. For the longest while it never seems to get any closer even though you are walking and walking. Then all of a sudden, you are there. You’ve arrived at last. That's what grief is like. Meanwhile we are running with you in the spray of the surf at the edge of the shore where the sand meets the sea. We are cheering you on.

The purpose of any ceremony is to build stronger relationship or bridge the distance between our cosmos and us. The research that we do as Indigenous people is a ceremony that allows us a raised level of consciousness and insight into our world. Through going forward together with open minds and good hearts we have uncovered the nature of this ceremony

And he was seldom out of sight of the new bridges, which had married beautiful womanly Brooklyn to her rich uncle, Manhattan; had put the city’s hand out to the country; and were the end of the past because they spanned not only distance and deep water but dreams and time.

Our hunger to belong is the longing to find a bridge across the distance from isolation to intimacy. Every one longs for intimacy and dreams of a nest of belonging in which one is embraced, seen, and loved. Something within each of us cries out for belonging. We can have all the world has to offer in terms of status, achievement, and possessions. Yet without a sense of belonging it all seems empty and pointless.

Bridges are meant to connect They're meant to defy drops and distances, but occasionally we lose our way.... we fall off, we drive off, we consider jumping.

The love of God shows us that God alone bridges the distance between him and us, enabling us to see this world through Calvary.

A word is a bridge. It is a wave of light and sound that spans the perceived distance between one thing and another.

I suddenly felt entirely weak, unable, and inadequate to bridge the gap between myself and these men. Then I realized I didn't have to bridge that chasm. That wasn't my responsibility. My responsibility was simply to be there, and to trust that the Lord would use me, that He would bridge the distance.

I have seen the face of sorrow She looks away in the distance Across all these bridges From whence I came And those spans, trussed and arched Hold up our lives as we go back again To how we thought then To how we thought we thought then I have seen sorrow's face, But she is ever turned away And her words leave me blind Her eyes make me mute I do not understand what she says to me I do not know if to obey Or attempt a flood of tears I have seen her face She does not speak She does not weep She does not know me For I am but a stone fitted in place On the bridge where she walks Lay of the Bridgeburners Toc the Younger

It is because he comes from so far away that nothing can seperate us. Nothing, no distances, no years, can be greater than the distance that’s already between us, the distance of our sex, the differance of our being, our minds; that gap, that abyss which we bridge with a look, with a touch, with a word, the easiest thing in the world. Look how far away he is, asleep. Look how far away he is, he always is. But he comes back, he comes back, he comes back

A material thing is first of all “the only bridge of communication between two minds.” The bridge is a passage, but it is also distance maintained. The materiality of the book keeps two minds at an equal distance, whereas explication is the annihilation of one mind by another.

As each new generation becomes more distanced from human interaction by its all-consuming obsession with superfluous technology, our collective passion wanes a little more, making the cracks in each persons’ bridge wider, until it is easy to fall through the fractures and disappear forever.

Highly creative people have a gift for connecting supposedly unrelated elements and ideas. They cross borders without regard for customs posts or No Trespassing signs. They throw suspension bridges across great distances. These elegant and unexpected combinations flow together beautifully in the twilight zone, where metaphor and resemblance rules in place of logic and classification.

I have seen the face of sorrow She looks away in the distance Across all these bridges From whence I came And those spans, trussed and arched Hold up our lives as we go back again To how we thought then To how we thought we thought then I have seen sorrow`s face, And her words leave me blind Her eyes make me mute I do not understand what she says to me I do not know if to obey Or attempt a flood of tears I have seen her face She does not speak She does not weep She does not know me For I am but a stone fitted in place On the bridge where she walks

I have no idea how to go about bridging the distance between us— I just keep telling myself, maybe foolishly, that when he's ready, he'll talk to me again.

Zoya, do you know why the Darkling lost the civil war? How Alina stopped him?” Zoya pinched the bridge of her nose. “No. I wish I did.” “Because he always fought alone. He let his power isolate him. Alina had us. You have us. You push us away, keep us all at arm’s distance so that you won’t mourn us. But you’ll mourn us anyway. That’s the way love works.” Zoya turned away. “I don’t know how to do this anymore. I don’t know how to just go on.” “I don’t know either. There are days when I don’t want to. But I can’t live a life without love.

Of course it might have been some other city, had circumstances been different and the time been different and had I been different, might have been Paris or Chicago or even San Francisco, but because I am talking about myself I am talking here about New York. That first night I opened my window on the bus into town and watched for the skyline, but all I could see were the wastes of Queens and big signs that said MIDTOWN TUNNEL THIS LANE and then a flood of summer rain (even that seemed remarkable and exotic, for I had come out of the West where there was no summer rain), and for the next three days I sat wrapped in blankets in a hotel room air-conditioned to 35 degrees and tried to get over a bad cold and a high fever. It did not occur to me to call a doctor, because I knew none, and although it did occur to me to call the desk and ask that the air conditioner be turned off, I never called, because I did not know how much to tip whoever might come—was anyone ever so young? I am here to tell you that someone was. All I could do during those three days was talk long-distance to the boy I already knew I would never marry in the spring. I would stay in New York, I told him, just six months, and I could see the Brooklyn Bridge from my window. As it turned out the bridge was the Triborough, and I stayed eight years.

because the cigarette or spliff was an indispensable technology, a substitute for speech in social situations, a way to occupy the mouth and hands when alone, a deep breathing technique that rendered exhalation material, a way to measure and/or pass the time. More important than the easily satisfiable addiction, what the little cylinders provided me was a prefabricated motivation and transition, a way to approach or depart from a group of people or a topic, enter or exit a room, conjoin or punctuate a sentence. The hardest part of quitting would be the loss of narrative function; it would be like removing telephones or newspapers from the movies of Hollywood’s Golden Age; there would be no possible link between scenes, no way to circulate information or close distance, and when I imagined quitting smoking, I imagined “settling down,” not because I associated quitting with a more mature self-care, but because I couldn’t imagine moving through an array of social spaces without the cigarette as bridge or exit strategy.

It was only after they had left the bridge and its gaurdian far behind that Theo realized he had left Tansy's telephone-brooch in the pocket of his jacket. He had no plans to go back for it, of course: as far as Theo was concerned, that piece of two-legged ugliness was welcome to blow out Tansy's long-distance bill or download a ton of troll-porn and charge it to the Daisy commune. Betray me, huh? Taste the Revenge of Vilmos!

One was the common one with writers of his type: the bridging of the abyss lying between expression and thought; the maddening feeling that the right words, the only words are awaiting you on the opposite bank in the misty distance, and the shudderings of the still unclothed thought clamouring for them on this side of the abyss. He

Cosimo sat in the ash tree every day, gazing at the meadow as if he could read in it something that had long been consuming him inside: the very idea of distance, of the gap that can't be bridged, of the wait that can last longer than life.

We came, Takver thought, from a great distance to each other. We have always done so. Over great distances, over years, over abysses of chance. It is because he comes from so far away that nothing can separate us. Nothing, no distances, no years, can be greater than the distance that's already between us, the distance of our sex, the differences of our being, our minds; that gap, that abyss which we bridge with a look, with a touch, with a word, the easiest thing in the world. Look how far away he is, asleep. Look how far away he is, he always is. But he comes back, he comes back, he comes back....

The harmony of two bodies expressed in this single touch, bridging their differences and bending their moral reserve, was as powerful and wild as physical fulfillment, yet there was nothing false in this harmony, no illusion created that just by touching, our bodies could express feelings that rationality prevented us from making permanent; I might even say that our bodies cooly preserved their good sense, scheming and keeping each other in check, as if to say, I'll yield unreservedly to the madness of the moment but only if and when you do the same; but this physical plea for passion and reason, spontaneity and calculation, closeness and distance, took our bodies past the point where, clinging to desire and striving for the moment of gratification, they would seek a new and more complete harmony.

You asked what my intentions are, Mrs. Brenner, and I would like to answer your question.” Dibs opened his mouth as if preparing to argue and she glared at him from across the table. Did he really think not to let her state her case in front of his family? He snapped his mouth shut and briskly rubbed a palm across his forehead before tossing that same hand in the air. “My intentions are these.” She gathered her thoughts, folding her hands in her lap. “When David is sad, I intend to make him happy. When he is ill, I intend to make him well. When he is angry or upset, I intend to listen and find the words to make him feel better. When he is depressed, I intend to bring him joy, and when he is hurt, I intend to find the source of his pain and take it away from him.” She bridged the distance to Dibs’s devoted gaze, and radiant love crested the last barricade surrounding her heart. “You see, Mr. and Mrs. Brenner, I’m in love with your son. But I don’t want anything from him. You don’t need to worry because my only intention is to give to him. That’s the way it’s supposed to be when you love someone, isn’t it? To think only of their needs, instead of your own?” She broke off from Dibs and faced his mother. “Those are my intentions, Mrs. Brenner. I hope you find them satisfactory.

Why are people okay with not walking? Does Father not miss his daily walks to the shrine and his shop? What about Mother and her long walk to her parents' home? Does Bobeh not get bored now that she can't kill time watching people walk on the streets? What happened to my sister who lived her life outside; going to college with her friends, walking long distances to make umpteen visits to her tailor? I miss playing hopscotch on the streets. I miss walking in the courtyards and the run to buy kyencza. Why can't I play hide-and-seek in with Mogli's daughter in our courtyard again? Who walks in the by-lanes, on the bridges, outside the school? Who can walk to the bakeries? These are not built for walking.

There is a great distance between skepticism and confidence and an equally great distance between confidence and certainty. God helps us bridge the gap between skepticism and confidence, but he doesn’t seem particularly concerned with building us a bridge from confidence to certainty. Due

How much such a little moon can do. There are days when everything about one is bright, light, scarcely stated in the clear air and yet distinct. Even what lies nearest has tones of distance, has been taken away and is only shown, not proffered; and everything related to expanse–the river, the bridges, the longs streets, and the squares that squander themselves–has taken that expanse in behind itself, is painted on it as on silk. It is not possible to say what a bright green wagon on the Pont-Neuf can then become, or some red that is not to be held in, or even a simple placard on the party wall of a pearl-grey group of houses. Everything is simplified, brought into a few right, clear planes, like the face in a Manet portrait. And nothing is trivial and superfluous. The booksellers on the quai open their stalls, and the fresh or worn yellow of their books, the violet brown of the bindings, the bigger green of an album–everything harmonizes, counts, takes part, creating a fulness in which nothing lacks

Sometimes the things that are felt the most are expressed between two souls over the distance and over time where no words abide... Across the great unknown, Beyond the reach of sunlight and pale shadows, Over distance and the ticking of time. No language can capture what's in the heart, As emotions surge and souls depart, But in that space between, a bond takes hold, And stories of the soul are silently told. No need for words to bridge the divide, For feelings felt are felt worldwide, And though the chasm may seem too wide, Between two hearts, a soft warm does abide untouched.

She ran as the first maples started to change color, then the oak. She jumped over roots, she sidestepped brambles, her footfalls echoing off plank bridges traversing streams. She was the first person at practice. The last to go home. She ran for speed. She ran for distance. She stretched carefully first thing in the morning and last thing before bed.

In the distance, they could see the headlights from cars crossing the bridges like fireflies swarming the streets toward home.

She waited for one of them to say something that might facilitate a more in-depth conversation, something that might bridge the distance between them; but neither man spoke.

Between my heart and your heart, there is a vein. Maybe a bridge.

divided lovers rarely meet but you and i bridged the distance

The distance from one bit of luck to the next feels as great as the distance across oceans. But, I decide in this moment, I will bridge that distance, again and again, until I win. I will not fail.

Re-create our legacy, m'ija. Re-do what needs to be re-done so we can die in the appreciation of who we are, the histories we were unable to honor and know about while we lived. We did not have the luxury of intellectual distance. Our poverty, our brutality, seeped into our pores. We did not learn about it from books, or from other people's stories. The third world was our only world. Go, m'ija.

Love rests on two pillars: surrender and autonomy. Our need for togetherness exists alongside our need for separateness. One does not exist without the other. With too much distance, there can be no connection. But too much merging eradicates the separateness of two distinct individuals. Then there is nothing more to transcend, no bridge to walk on, no one to visit on the other side, no other internal world to enter. When people become fused—when two become one—connection can no longer happen. There is no one to connect with. Thus separateness is a precondition for connection: this is the essential paradox of intimacy and sex.

All mature adults must accept that they are essentially unknowable--and that they will never know the one they love. Even when we kiss there is distance; it is a distance that cannot be bridged by romantic love and must be respected if a relationship is to succeed. The real metric by which we can gauge the authenticity of love is not how close we want to be, how merged and intermingled, but how far we can stand apart and still be together.

The whole city seemed to be pinned down, fascinated by the glassy stare of the Lubyanka. Krymov had thought about various people he knew. Their distance from him was something that couldn't even be measured in space -they existed in another dimension. No power on earth or in heaven could bridge this abyss, an abyss as profound as death itself. But these people weren't yet lying under a nailed-down coffin-lid – they were here beside him, alive and breathing, thinking, weeping.

Most of Rysn’s contemporaries entered a discussion asking, “What can I get from this?” Rysn had been disabused of that notion early in her training. Her babsk taught a different way of seeing the world, training her to ask, “What need can I fulfill?” That was the true purpose of a merchant. To find complementary needs, then bridge the distance between them so everyone benefited. It wasn’t about what you could get from people, but what you could get for them that made a successful merchant.

Within the fair’s buildings visitors encountered devices and concepts new to them and to the world. They heard live music played by an orchestra in New York and transmitted to the fair by long-distance telephone. They saw the first moving pictures on Edison’s Kinetoscope, and they watched, stunned, as lightning chattered from Nikola Tesla’s body. They saw even more ungodly things—the first zipper; the first-ever all-electric kitchen, which included an automatic dishwasher; and a box purporting to contain everything a cook would need to make pancakes, under the brand name Aunt Jemima’s. They sampled a new, oddly flavored gum called Juicy Fruit, and caramel-coated popcorn called Cracker Jack. A new cereal, Shredded Wheat, seemed unlikely to succeed—“shredded doormat,” some called it—but a new beer did well, winning the exposition’s top beer award. Forever afterward, its brewer called it Pabst Blue Ribbon. Visitors also encountered the latest and arguably most important organizational invention of the century, the vertical file, created by Melvil Dewey, inventor of the Dewey Decimal System. Sprinkled among these exhibits were novelties of all kinds. A locomotive made of spooled silk. A suspension bridge built out of Kirk’s Soap. A giant map of the United States made of pickles. Prune makers sent along a full-scale knight on horseback sculpted out of prunes, and the Avery Salt Mines of Louisiana displayed a copy of the Statue of Liberty carved from a block of salt. Visitors dubbed it “Lot’s Wife.

The sky was leaden, with tufts of low, scudding grey cloud and filled with a numberless flock of rooks. There was a little hump-backed bridge over a muddy, swollen stream; joyless, beggarly, half-naked trees. A lone aspen, and in the distance, past a vegetable garden stood a log cabin that looked like a kind of outhouse. The surroundings looked so lifeless and miserable that one might easily have been tempted to hang oneself on that aspen by the little bridge. Not a breath of wind, not a cloud, not a living soul. In short—hell. Suddenly

All distances in the East are measured by hours, not miles. A good horse will walk three miles an hour over nearly any kind of a road; therefore, an hour, here, always stands for three miles. This method of computation is bothersome and annoying; and until one gets thoroughly accustomed to it, it carries no intelligence to his mind until he has stopped and translated the pagan hours into Christian miles, just as people do with the spoken words of a foreign language they are acquainted with, but not familiarly enough to catch the meaning in a moment. Distances traveled by human feet are also estimated by hours and minutes, though I do not know what the base of the calculation is. In Constantinople you ask, "How far is it to the Consulate?" and they answer, "About ten minutes." "How far is it to the Lloyds' Agency?" "Quarter of an hour." "How far is it to the lower bridge?" "Four minutes." I can not be positive about it, but I think that there, when a man orders a pair of pantaloons, he says he wants them a quarter of a minute in the legs and nine seconds around the waist.

We are dealing, then, with an absurdity that is not a quirk or an accident, but is fundamental to our character as people. The split between what we think and what we do is profound. It is not just possible, it is altogether to be expected, that our society would produce conservationists who invest in strip-mining companies, just as it must inevitably produce asthmatic executives whose industries pollute the air and vice-presidents of pesticide corporations whose children are dying of cancer. And these people will tell you that this is the way the "real world" works. The will pride themselves on their sacrifices for "our standard of living." They will call themselves "practical men" and "hardheaded realists." And they will have their justifications in abundance from intellectuals, college professors, clergymen, politicians. The viciousness of a mentality that can look complacently upon disease as "part of the cost" would be obvious to any child. But this is the "realism" of millions of modern adults. There is no use pretending that the contradiction between what we think or say and what we do is a limited phenomenon. There is no group of the extra-intelligent or extra-concerned or extra-virtuous that is exempt. I cannot think of any American whom I know or have heard of, who is not contributing in some way to destruction. The reason is simple: to live undestructively in an economy that is overwhelmingly destructive would require of any one of us, or of any small group of us, a great deal more work than we have yet been able to do. How could we divorce ourselves completely and yet responsibly from the technologies and powers that are destroying our planet? The answer is not yet thinkable, and it will not be thinkable for some time -- even though there are now groups and families and persons everywhere in the country who have begun the labor of thinking it. And so we are by no means divided, or readily divisible, into environmental saints and sinners. But there are legitimate distinctions that need to be made. These are distinctions of degree and of consciousness. Some people are less destructive than others, and some are more conscious of their destructiveness than others. For some, their involvement in pollution, soil depletion, strip-mining, deforestation, industrial and commercial waste is simply a "practical" compromise, a necessary "reality," the price of modern comfort and convenience. For others, this list of involvements is an agenda for thought and work that will produce remedies. People who thus set their lives against destruction have necessarily confronted in themselves the absurdity that they have recognized in their society. They have first observed the tendency of modern organizations to perform in opposition to their stated purposes. They have seen governments that exploit and oppress the people they are sworn to serve and protect, medical procedures that produce ill health, schools that preserve ignorance, methods of transportation that, as Ivan Illich says, have 'created more distances than they... bridge.' And they have seen that these public absurdities are, and can be, no more than the aggregate result of private absurdities; the corruption of community has its source in the corruption of character. This realization has become the typical moral crisis of our time. Once our personal connection to what is wrong becomes clear, then we have to choose: we can go on as before, recognizing our dishonesty and living with it the best we can, or we can begin the effort to change the way we think and live.

These guys were way too enabled by the false intimacy of the Internet, which allowed you to toss out come-ons you would never utter if you were staring into another person’s eyes. The frightening reality of another human being, the frightening reality of our imperfect and stuttering selves. How much technology has been designed to avoid this? We’re all looking for ways to be close at a distance. Alcohol bridged the gap for me, the way the Internet bridges the gap for others. But maybe everyone needs to stop trying to leap over these fucking gaps and accept how scary it is to be real and vulnerable in the world.

This headland was [34] the point to which Xerxes’ engineers carried their two bridges from Abydos – a distance of seven furlongs. One was constructed by the Phoenicians using flax cables, the other by the Egyptians with papyrus cables. The work was successfully completed, but a subsequent storm of great violence smashed it up and carried everything away. Xerxes was very angry when he [35] learned of the disaster, and gave orders that the Hellespont should receive three hundred lashes and have a pair of fetters thrown into it. I have heard before now that he also sent people to brand it with hot irons. He certainly instructed the men with the whips to utter, as they wielded them, the barbarous and presumptuous words: ‘You salt and bitter stream, your master lays this punishment upon you for injuring him, who never injured you. But Xerxes the King will cross you, with or without your permission. No man sacrifices to you, and you deserve the neglect by your acid and muddy waters.’ In addition to punishing the Hellespont Xerxes gave orders that the men responsible for building the bridges should have their heads cut off.17 The men who received these invidious orders duly carried them [36] out, and other engineers completed the work.

From here to happiness is a road, flat, upright, distances in between blotted out by vision, yet realized by intelligence. From here to there is a road leading down blue pajamas to feet, to bed post, to screen door, to gray slatted porch roof, rain-puddled and drenched, to decorative white railing, to a road, to a line of sand, to a gray, rain beaten sea. Not yet to leave, not yet. For this road is a way to savor, a way back to living again as living is full. Not of bridge-playing, not of eating a frappe with two other girls, not even of talking with another. Aloneness and selfness are too important to betray for company.

Sixers pour in from every edge of the bridge. We humans back into the center as they lumber toward us. I have my knives out, but they might as well be toothpicks pointed at an army of grizzlies. “Penryn!” I look up to see Raffe watching me with anguish in his eyes as his Watchers hold him at a safe distance from us.

Love rests on two pillars: surrender and autonomy. Our need for togetherness exists alongside our need for separateness. One does not exists without the other. With too much distance, there can be no connection. But too much merging eradicates the separateness of two distinct individuals. Then there is no thing more to transcend, no bridge to walk on, no one to visit on the other side, no other internal world to enter. When people become fused - when two become one - connection can no longer happen. There is no one to connect with. Thus separateness is a recondition for connection: this is the essential paradox of intimacy and sex

Jim was the one who told me that my emotional life made him dangle his stethoscope like a snake charmer: my moods weren’t hard to see but they were hard to read, and even harder to diagnose. It was ostensibly a complaint, but I think he liked his metaphor, and liked that our moments of distance were subtle enough to require this kind of formulation. Meaning that I was a complex creature and so was he; that he became even more complex in his attempt to bridge the gap between our complexities; that he could create a complicated image to house this complex of complications. This is how writers fall in love: they feel complicated together and then they talk about it.

According to Auster, proximity is deceptive, and anonymity is not only the misfortune of the masses, of the cities, but also a cancer gnawing away the family and marital unit. Human contact often masks a gulf that only death or distance can bridge. We are separated from others by those very things that also connect us; we are separated from ourselves by the illusion of self-knowledge. Just as we must forget ourselves in order to reach a certain level of self-truth, we must also leave others in order to find them in the prism of memory and separation. That which is closest is often the most enigmatic, and distance, like mourning and wandering, is also an instrument of redemption.

At its best, Star Trek appears to function as pop-allegory/ pop metaphor, taking current events and issues (ecology, war, racism) and objectifying them for us to contemplate in a sci-fi setting. The world it presents may make no scientific sense but it is well and truly sufficient to lay out human questions for us to think about. Removed from our immediate neighborhoods, it is refreshing and even intriguing to consider earth matters from the distance of a few light years. Like the best science fiction, Star Trek does not show us other worlds so meaningfully as it shows us our own—for better or worse, in sickness and in health. In truth, Star Trek doesn’t really even pretend to show us other worlds—only humanity refracted in a vaguely hi-tech mirror.

The beautiful agonising mirage of the university was inescapable from. This was a forever she had no part in. The eternity was more real to her for consisting of fiery particles of transience - bridges the punt slid under, raindrops spattering the Cam with vanishing circles, shivered reflections, echoes evaporating, shadows metamorphosizing, distances shifting, glorification coming and going on buildings at a whim of the sun, grass flashing through arches, gasps of primitive breath coming from stones, dusk ebbing from waxen woodwork when doors opened. Holy pillars flowed upward and fountained out, round them being a ceaseless confluence of fanatical colours burningly staining glass. Nothing was at an end, so nothing stood still. And of this living eternity, of its kind and one of its children, had been Henry, walking beside her.

One day a woman went to the saintly Father John Vianney, the Curé of Ars, in France, and said, “My husband has not been to the sacraments or to Mass for years. He has been unfaithful, wicked, and unjust. He has just fallen from a bridge and was drowned —a double death of body and soul.” The Curé answered, “Madam, there is a short distance between the bridge and the water, and it is that distance which forbids you to judge.

In the words of Emanuele Tesauro: "We enjoy seeing our own thoughts blossom in someone's mind, while that someone is equally pleased to spy what our own mind furtively conceals." I was a cipher. But, like me, everyone else was a cipher as well. Ultimately, I wanted to peer into books, places, and people because wherever I looked I was always looking for myself, or for traces of myself, or better yet, for a world out there filled with people and characters who could be made to be like me, because being like me and being me and liking the things I liked was nothing more than their roundabout way of being as close to, as open to, and as bound to me as I wished to be to them. The world in my image.All I cared for were streets that bore my name and the trace of my passage there; and all I wanted were novels in which everyone's soul was laid bare and anatomized because nothing interested me more than the nether, undisclosed aspects of people and things that were identical to mine. Exposed, everyone would turn out to be just like me. They understood me, I understood them, we were no longer strangers. I dissembled, they dissembled. The more they were like me, the more I'd learn to accept and perhaps grow to like who I was. My hunches, my insights were nothing more than furtive ways of bridging the insuperable distance between me and the world.

River" Whole days would go by, and later their years, while I thought of nothing but its darkness drifting like a bridge against the sky. Day after day I dreamily sought its melancholy, its searchings, its soft banks enfolded me, and upon my lengthening neck its kiss was murmuring like a wound. My very life became the inhalation of its weedy ponderings and sometimes in the sunlight my eyes, walled in water, would glimpse the pathway to the green sea. For it was there I was being borne. Then for a moment my strengthening arms would cry out upon the leafy crest of air like whitecaps, and lightning, swift as pain, would go through me on its way to the forest, and I’d sink back upon the brutal tenderness that bore me on, that held me like a slave in its liquid distances of eyes, and one day, though weeping for my caresses, would abandon me, moment of infinitely salty air! Sun fluttering like a signal! Upon the open flesh of the world.

You Can See Russia From America! There are two small Islands in the middle of the Bering Straits that are 2.4 miles apart, and have the “International Date Line” running between them. The larger Island to the west is Russian and is named Ratmanov Island. It is considered the last island in the far eastern reach of Asia. Little Diomede Island or Ignaluk Island, belongs to Alaska and is the easternmost of the two islands. It is as far west as you can go before reaching the “International Date Line.” Although the two islands are within easy sight of each other they are 24 hours apart, with one being in tomorrow and the other being in today. There are approximately 170, mostly Native Americans, living on the smaller American island. During winter, an ice bridge usually spans the distance between these two islands, therefore there are times when it is possible to walk between the United States and Russia. This little stroll can be dangerous and is not advised; however at this location you can definitely see Russia from America.

The black-haired man she had seen in the courtyard was indeed McKenna. He was even larger and more imposing than he had seemed at a distance. His features were blunt and strong, his bold, wide-bridged nose set with perfect symmetry between the distinct planes of his cheekbones. He was too masculine to be considered truly handsome- a sculptor would have tried to soften those uncompromising features. But somehow his hard face was the perfect setting for those lavish eyes, the clear blue-green brilliance shadowed by thick black lashes. No one else on earth had eyes like that. "McKenna," she said huskily, searching for any resemblance he might bear to the lanky, love-struck boy she had known. There was none. McKenna was a stranger now, a man with no trace of boyishness. He was sleek and elegant in well-tailored clothes, his glossy black hair cut in short layers that tamed its inherent tendency to curl. As he drew closer, she gathered more details... the shadow of bristle beneath his close-shaven skin, the glitter of a gold watch chain in his waistcoat, the brutal swell of muscle in his shoulders and thighs as he sat on a rock nearby.

Chapter 3, The Dark Forest....The sound of flowing water echoed in the distance and then the path converged upon a creek full of fast, rippling, white water cascading over brown and red colored rocks. Moss dangled across the pathway and swung back and forth as the trespassers moved under the green vegetation. Bright yellow fingers of sunlight attempted to filter through the dense tundra to touch the moist earth until finally, the appendages of light disappeared completely. “Come children, this way,” called Mrs. Beetle leading her group over a moldy, moss-laden, wood bridge.

It's not about mistake or Wrong between us. It's about missing-link of our anger. Hate and disappointment like a curse between us that build the cold distance in a long of our relationship, no fire can melt it up. Then time just killing both of us, I lay down in sin while you disappear with your broken wing. ---- time has been dormant in the range of silence. until our hearts talking. To touch our ego, to kiss our memory, and we both comes through the truly bridges only for forgives each other I cry when I said Please Forgive me, and I realize you still be part of the most beautiful I ever had.

We came, Takver thought, from a great distance to each other. We have always done so. Over great distances, over years, over abysses of chance. It is because he comes from so far away that nothing can separate us. Nothing, no distances, no years, can be greater than the distance that’s already between us, the distance of our sex, the difference of our being, our minds; that gap, that abyss which we bridge with a look, with a touch, with a word, the easiest thing in the world. Look how far away he is, asleep. Look how far away he is, he always is. But he comes back, he comes back, he comes back…. Takver

Sacrifice is a notoriously hard concept to understand. Indeed, it is not a univocal concept, but is a name used for a variety of actions that attempt communication between the human and the divine or transcendent spheres.7 Contemplation of the abyss reveals the enormity and complexity of the evil that has been perpetrated upon a society. What would it take to overcome it? The images of cross and blood figure prominently in the Pauline language of reconciliation (cf. Rom 5:9; Col 1:20; Eph 2:13-16). Both cross and blood have paradoxical meanings that allow them to bridge the distance between the divine and human worlds, between life and death. The cross was the ultimate sign of Roman power over a conquered and colonized people. To be crucified was the most dishonorable and humiliating of ways to die. The cross stood as a sign of reassertion of Roman power and the capacity to reject and exclude utterly. Yet it was through the crucified Christ that God chose to reconcile the world. The apparent triumph of worldly power is turned against itself and becomes “Christ the power of God and the wisdom of God” (1 Cor 1:24). For John, the cross is at once instrument of humiliation and Christ's throne of glory (Jn 12:32). Similarly, blood is a sign of the divine life that God has breathed into every living being, and its shedding is a sign of death. The blood of the cross (Col 1:20) becomes the means of reconciling all things to God. In its being shed, the symbol of violence and death becomes the symbol of reconciliation and peace. To understand sacrifice, one must be prepared to inhabit the space within these paradoxes. Sacrifice understood in this way is not about the abuse of power, but about a transformation of power. A spirituality of reconciliation can be deepened by a meditation on the stories of the women and the tomb. These stories invite us to place inside them our experience of marginalization, of being incapable of imagining a way out of a traumatic past, of dealing with the kinds of absence that traumas create. They invite us to let the light of the resurrection—a light that even the abyss cannot extinguish—penetrate those absences.

We phone each other because it's only in these long-distance calls, this groping for each other along cables of buried copper, cluttered relays, the whirling contact points of clogged selector switches, only in this probing the silence and waiting for an echo that one prolongs that first call from afar, that cry that went up when the first great crack of the continental drift yawned beneath the feet of a human couple, when the depths of the ocean opened up to separate them, while, torn precipitously apart, one on one bank and one on the other, the couple strove with their cries to stretch out a bridge of sound that might keep them together yet, cries that grew ever fainter until the roar of the waves overwhelmed all hope.

But wait—was that not how the world at large had come to think of the ocean as a whole? Wasn’t the ocean just distance for most people these days? Didn’t we all now take for granted a body of water that, so relatively recently—no more than five hundred years before, at most—was viewed by mariners who had not yet dared attempt to cross it with a mixture of awe, terror, and amazement? Had not a sea that had once seemed an impassable barrier to somewhere—to Japan? the Indies? the Spice Islands? the East?—transmuted itself with dispatch into a mere bridge of convenience to the wealth and miracles of the New World? Had our regard for this ocean not switched from the intimidation of the unknown and the frightening to the indifference with which we now greet the ordinary? And

There was a rumor that year, that you might not be yourself. That you might actually be someone else. One of those people who refuse antidepressants, who can't hold down a job, who ends up sleeping, finally, in a hole. That might be you, was what the rumor said. People talked. They said, 'There's this rumor...' Then they pointed out something amusing that was happening in the distance. They shrugged. Itched their forearms. They were easily distracted. Later on, though, in the mouthy dens of their bathrooms, they looked in their mirrors, and they just were not sure. Someone was there; but was it them? And so they believed. They said things like, 'What does it even matter. I might not even be myself.' Then they threw themselves off a bridge, or else drank a quart of ice coffee and watched Indiana Jones and the Temple of Doom.

Love is awful. It’s awful. It’s painful. It’s frightening. It makes you doubt yourself, judge yourself, distance yourself from the other people in your life. It makes you selfish. It makes you creepy, makes you obsessed with your hair, makes you cruel, makes you say and do things you never thought you would do. It’s all any of us want, and it’s hell when we get there. So no wonder it’s something we don’t want to do on our own. I was taught if we’re born with love then life is about choosing the right place to put it. People talk about that a lot, feeling right, when it feels right it’s easy. But I’m not sure that’s true. It takes strength to know what’s right. And love isn’t something that weak people do. Being a romantic takes a hell of a lot of hope. I think what they mean is, when you find somebody that you love, it feels like hope.

He spoke about the different beauties of Spring and Autumn. 'Each has its own delight,' he said. 'On Spring nights the sky is beautifully shrouded with mist. The moon then is not too bright and its light seems to be floating away in the distance. How delightful it is at such a time to hear someone plucking gently at the strings of a lute that have been set in the key of the Fragrant Breeze! When Autumn comes the sky is still misty, but the lucent moon shines through so clearly that one feels one could pick it up in one's hands. The soughing of the wind and the hum of the insects blend in such a way that all the savours of Nature seem to have come together. At such moments the strumming of the great zither accompanied by the clear notes of a flute makes one wonder how one could ever have admired Spring. But then there is a Winter night when the sky is chill, the air bitter cold, and the piles of snow reflect in the moonlight.

There's something about that tunnel that leads to downtown. It's glorious at night. Just glorious. You start on one side of the mountain, and it's dark, and the radio is loud. As you enter the tunnel, the wind gets sucked away, and you squint from the lights overhead. When you adjust to the lights, you can see the other side in the distance just as the sound of the radio fades to nothing because the waves just cant reach. Then, you're in the middle of the tunnel, and everything becomes a calm dream. As you see the opening get closer, you just can't get there fast enough. And finally, just when you think you'll never get there, you see the opening right in front of you. And the radio comes back even louder that you remember it. And the wind is waiting. And you fly out of the tunnel onto the bridge. And there it is. The city. A million lights and buildings and everything seems as exciting as the first time you saw it. It really is a grand entrance.

The method he adopted in building the bridge was as follows. He took a pair of piles a foot and a half thick, slightly pointed at the lower ends and of a length adapted to the varying depth of the river, and fastened them together two feet apart. These he lowered into the river with appropriate tackle, placed them in position at right angles to the bank, and drove them home with pile-drivers, not vertically, as piles are generally fixed, but obliquely, inclined in the direction of the current. Opposite these, forty feet lower down the river, another pair of piles was planted, similarly fixed together, and inclined in the opposite direction to the current. The two pairs were then joined by a beam two feet wide, whose ends fitted exactly into the spaces between the two piles forming each pair. The upper pair was kept at the right distance from the lower pair by means of iron braces, one of which was used to fasten each pile to the end of the beam. The pairs of piles being thus held apart, and each pair individually strengthened by a diagonal tie between the two piles, the whole structure was so rigid, that, in accordance with the laws of physics, the greater the force of the current, the more tightly were the piles held in position. A series of these piles and transverse beams was carried right across the stream and connected by lengths of timber running in the direction of the bridge; on these were laid poles and bundles of sticks. In spite of the strength of the structure, additional piles were fixed obliquely to each pair of the original piles along the whole length of the downstream side of the bridge, holding them up like a buttress and opposing the force of the current. Others were fixed also a little above the bridge, so that if the natives tried to demolish it by floating down tree-trunks or beams, these buffers would break the force of the impact and preserve the bridge from injury.

There’s something about that tunnel that leads to downtown. It’s glorious at night. Just glorious. You start on one side of the mountain, and it’s dark, and the radio is loud. As you enter the tunnel, the wind gets sucked away, and you squint from the lights overhead. When you adjust to the lights, you can see the other side in the distance just as the sound of the radio fades to nothing because the waves just can’t reach. Then, you’re in the middle of the tunnel, and everything becomes a calm dream. As you see the opening get closer, you just can’t get there fast enough. And finally, just when you think you’ll never get there, you see the opening right in front of you. And the radio comes back even louder than you remember it. And the wind is waiting. And you fly out of the tunnel onto the bridge. And there it is. The city. A million lights and buildings and everything seems as exciting as the first time you saw it. It really is a grand entrance.

Where Western tales begin by shifting us to another time – ‘Once upon a time’ they say, meaning elsewhen, meaning then rather than now – Russian skazki make an adjustment of place. ‘In a certain land’, they start; or, ‘In the three-times-ninth kingdom …’ Meaning elsewhere, meaning there rather than here. Yet these elsewheres are always recognisable as home. In the distance will always be a woodwalled town where the churches have onion domes. The ruler will always be a Tsar, Ivan or Vladimir. The earth is always black. The sky is always wide. It’s Russia, always Russia, the dear dreadful enormous territory at the edge of Europe which is as large as all Europe put together. And, also, it isn’t. It is story Russia, not real Russia; a place never quite in perfect overlap with the daylight country of the same name. It is as near to it as a wish is to reality, and as far away too. For the tales supplied what the real country lacked, when villagers were telling them, and Afanaseyev was writing them down. Real Russia’s fields grew scraggy crops of buckwheat and rye. Story Russia had magic tablecloths serving feasts without end. Real Russia’s roads were mud and ruts. Story Russia abounded in tools of joyful velocity: flying carpets, genies of the rushing air, horses that scarcely bent the grass they galloped on. Real Russia fixed its people in sluggish social immobility. Story Russia sent its lively boys to seek the Firebird or to woo the Swan Maiden. The stories dreamed away reality’s defects. They made promises good enough to last for one evening of firelight; promises which the teller and the hearers knew could only be delivered in some Russian otherwhere. They could come true only in the version of home where the broke-backed trestle over the stream at the village’s end became ‘a bridge of white hazelwood with oaken planks, spread with purple cloths and nailed with copper nails’. Only in the wish country, the dream country. Only in the twenty-seventh kingdom.

He closed his hand on the twenty copecks, walked on for ten paces, and turned facing the Neva, looking towards the palace. The sky was without a cloud and the water was almost bright blue, which is so rare in the Neva. The cupola of the cathedral, which is seen at its best from the bridge about twenty paces from the chapel, glittered in the sunlight, and in the pure air every ornament on it could be clearly distinguished. The pain from the lash went off, and Raskolnikov forgot about it; one uneasy and not quite definite idea occupied him now completely. He stood still, and gazed long and intently into the distance; this spot was especially familiar to him. When he was attending the university, he had hundreds of times—generally on his way home—stood still on this spot, gazed at this truly magnificent spectacle and almost always marvelled at a vague and mysterious emotion it roused in him. It left him strangely cold; this gorgeous picture was for him blank and lifeless. He wondered every time at his sombre and enigmatic impression and, mistrusting himself, put off finding the explanation of it. He vividly recalled those old doubts and perplexities, and it seemed to him that it was no mere chance that he recalled them now. It struck him as strange and grotesque, that he should have stopped at the same spot as before, as though he actually imagined he could think the same thoughts, be interested in the same theories and pictures that had interested him… so short a time ago. He felt it almost amusing, and yet it wrung his heart. Deep down, hidden far away out of sight all that seemed to him now—all his old past, his old thoughts, his old problems and theories, his old impressions and that picture and himself and all, all…. He felt as though he were flying upwards, and everything were vanishing from his sight. Making an unconscious movement with his hand, he suddenly became aware of the piece of money in his fist. He opened his hand, stared at the coin, and with a sweep of his arm flung it into the water; then he turned and went home. It seemed to him, he had cut himself off from everyone and from everything at that moment.

He closed his hand on the twenty kopecks, walked on for ten paces, and turned facing the Neva, looking towards the palace. The sky was cloudless and the water was almost bright blue, which is so rare in the Neva. The dome of the cathedral, which is seen at its best from the bridge about twenty paces from the chapel, glittered in the sunlight, and in the pure air every ornament on it could be clearly distinguished. The pain from the lash eased off, and Raskolnikov forgot about it; one uneasy and not quite definite idea now occupied him completely. He stood still, and gazed long and intently into the distance; this spot was especially familiar to him. When he was attending the university, he had hundreds of times—generally on his way home—stood still on this spot, gazed at this truly magnificent spectacle and almost always marveled at a vague and mysterious emotion it aroused in him. It left him strangely cold; for him, this gorgeous picture was blank and lifeless. He wondered every time at his somber and enigmatic impression and, mistrusting himself, put off finding an explanation for it. He vividly recalled those old doubts and perplexities, and it seemed to him that it was no mere chance that he recalled them now. It struck him as strange and grotesque that he should have stopped at the same spot as before, as though he actually imagined he could think the same thoughts, be interested in the same theories and pictures that had interested him . . . so short a time ago. He felt it almost amusing, and yet it wrung his heart. Deep down, hidden far away out of sight all that seemed to him now—all his old past, his old thoughts, his old problems and theories, his old impressions and that picture and himself and all, all . . . He felt as though he were flying upwards, and everything were vanishing from his sight. Making an unconscious movement with his hand, he suddenly became aware of the piece of money in his fist. He opened his hand, stared at the coin, and with a sweep his arm flung it into the water; then he turned and went home. It seemed to him, he had cut himself off from every one and from everything at that moment.

Live water heals memories. I look up the creek and here it comes, the future, being borne aloft as on a winding succession of laden trays. You may wake and look from the window and breathe the real air, and say, with satisfaction or longing, “This is it.” But if you look up the creek, if you look up the creek in any weather, your spirit fills, and you are saying, with an exulting rise of the lungs, “Here it comes!” Here it comes. In the far distance I can see the concrete bridge where the road crosses the creek. Under the bridge and beyond it the water is flat and silent, blued by distance and stilled by depth. It is so much sky, a fallen shred caught in the cleft of banks. But it pours. The channel here is straight as an arrow; grace is itself an archer. Between the dangling wands of bankside willows, and Osage orange, I see the creek pour down. It spills toward me streaming over a series of sandstone tiers, down and down, and down. I feel as though I stand at the foot of an infinitely high staircase, down which some exuberant spirit is flinging tennis ball after tennis ball, eternally, and the one thing I want in the world is a tennis ball.

The distance between us was just a few inches of evening air, but his arm seemed to bridge a span of miles and his featherlight touch crumbled walls that had taken years to build. His fingers moved into my hair, and his other arm slid around my waist. My hands wanted to go to him, but in disbelief, I couldn’t move. He took a breath and, for a moment, I thought he was about to speak. Instead, he drew me to him and kissed me. It was a gentle kiss, just his lips against mine as we breathed each other in, but it eased a deep, consuming sense of loss I hadn’t even been fully aware of. I wrapped my arms around him, holding him closer and letting him overwhelm my senses. For all that had been said and all we’d been through, it was this kiss—this deliberate, silent return to the way things should have been—that allowed me to release my breath for the first time in months. In years. I had to break the kiss just to look at him, to remind myself that this was real. Our eyes met, and it was. He was here. My world was back on its axis. There were a thousand things I wanted to say, to ask, to know, but words hadn’t done us a lot of good. All they’d done was keep me from hearing everything he’d tried to tell me all along. Talking could wait until we’d said all the things we needed to say. So I kissed him again.

Pier 5 in Brooklyn was within a short walking distance from the subway station and in the distance the masts and funnel of my new ship could be seen. The S/S African Sun was a C-4 cargo ship built in 1942, for the war effort. Not even 15 years old, the ship looked as good as new. Farrell Lines took good care of their ships and it showed. There was always a lot of activity prior to departure and this time was no exception. We were expected to depart prior to dusk and there were things to do. I got into my working uniform and leaving my sea bag on my bunk headed for the bridge. When I passed the open door of the Captain’s room he summoned me in. “Welcome aboard Mr. Mate. I’ve heard good things about you!” We talked briefly about his expectations. Introducing himself as Captain Brian, he seemed friendly enough and I felt that I got off to a good start. As the ship’s Third Officer, most frequently known as the Third Mate, my first order of business was to place my license into the frame alongside those of the other deck officers. I must admit that doing so gave me a certain feeling of pride and belonging. With only an hour to go before our scheduled departure I called the engine room and gave them permission to jack over the engine; a term used to engage the engine, so as to slowly turn the screw or propeller.

Starting as some fungus, some very minute, microscopic bubble, and all the time drawing from that infinite store-house of energy, a form is changed slowly and steadily until in course of time it becomes a plant, then an animal, then man, ultimately God. This is attained through millions of aeons, but what is time? An increase of speed, an increase of struggle, is able to bridge the gulf of time. That which naturally takes a long time to accomplish can be shortened by the intensity of the action, says the Yogi. A man may go on slowly drawing in this energy from the infinite mass that exists in the universe, and, perhaps, he will require a hundred thousand years to become a Deva, and then, perhaps, five hundred thousand years to become still higher, and, perhaps, five millions of years to become perfect. Given rapid growth, the time will be lessened. Why is it not possible, with sufficient effort, to reach this very perfection in six months or six years? There is no limit. Reason shows that. If an engine, with a certain amount of coal, runs two miles an hour, it will run the distance in less time with a greater supply of coal. Similarly, why shall not the soul, by intensifying its action, attain perfection in this very life? All beings will at last attain to that goal, we know. But who cares to wait all these millions of aeons? Why not reach it immediately, in this body even, in this human form? Why shall I not get that infinite knowledge, infinite power, now?

It describes a significantly different way of life. For instance, the Manuscript predicts that we humans will voluntarily decrease our population so that we all may live in the most powerful and beautiful places on the Earth. But remarkably, many more of these areas will exist in the future, because we will intentionally let the forests go uncut so that they can mature and build energy. “According to the Ninth Insight, by the middle of the next millennium,” he continued, “humans will typically live among five hundred year old trees and carefully tended gardens, yet within easy travel distance of an urban area of incredible technological wizardry. By then, the means of survival—foodstuffs and clothing and transportation—will all be totally automated and at everyone’s disposal. Our needs will be completely met without the exchange of any currency, yet also without any overindulgence or laziness. “Guided by their intuitions, everyone will know precisely what to do and when to do it, and this will fit harmoniously with the actions of others. No one will consume excessively because we will have let go of the need to possess and to control for security. In the next millennium, life will have become about something else. “According to the Manuscript,” he went on, “our sense of purpose will be satisfied by the thrill of our own evolution—by the elation of receiving intuitions and then watching closely as our destinies unfold. The Ninth depicts a human world where everyone has slowed down and become more alert, ever vigilant for the next meaningful encounter that comes along. We will know that it could occur anywhere: on a path that winds through a forest, for instance, or on a bridge that traverses some canyon. “Can you visualize human encounters that have this much meaning and significance? Think how it would be for two people meeting for the first time. Each will first observe the other’s energy field, exposing any manipulations. Once clear, they will consciously share life stories until, elatedly, messages are discovered. Afterward, each will go forward again on their individual journey, but they will be significantly altered. They will vibrate at a new level and will thereafter touch others in a way not possible before their meeting.

I am speaking of the evenings when the sun sets early, of the fathers under the streetlamps in the back streets returning home carrying plastic bags. Of the old Bosphorus ferries moored to deserted stations in the middle of winter, where sleepy sailors scrub the decks, pail in hand and one eye on the black-and-white television in the distance; of the old booksellers who lurch from one ϧnancial crisis to the next and then wait shivering all day for a customer to appear; of the barbers who complain that men don’t shave as much after an economic crisis; of the children who play ball between the cars on cobblestoned streets; of the covered women who stand at remote bus stops clutching plastic shopping bags and speak to no one as they wait for the bus that never arrives; of the empty boathouses of the old Bosphorus villas; of the teahouses packed to the rafters with unemployed men; of the patient pimps striding up and down the city’s greatest square on summer evenings in search of one last drunken tourist; of the broken seesaws in empty parks; of ship horns booming through the fog; of the wooden buildings whose every board creaked even when they were pashas’ mansions, all the more now that they have become municipal headquarters; of the women peeking through their curtains as they wait for husbands who never manage to come home in the evening; of the old men selling thin religious treatises, prayer beads, and pilgrimage oils in the courtyards of mosques; of the tens of thousands of identical apartment house entrances, their facades discolored by dirt, rust, soot, and dust; of the crowds rushing to catch ferries on winter evenings; of the city walls, ruins since the end of the Byzantine Empire; of the markets that empty in the evenings; of the dervish lodges, the tekkes, that have crumbled; of the seagulls perched on rusty barges caked with moss and mussels, unϩinching under the pelting rain; of the tiny ribbons of smoke rising from the single chimney of a hundred-yearold mansion on the coldest day of the year; of the crowds of men ϧshing from the sides of the Galata Bridge; of the cold reading rooms of libraries; of the street photographers; of the smell of exhaled breath in the movie theaters, once glittering aϱairs with gilded ceilings, now porn cinemas frequented by shamefaced men; of the avenues where you never see a woman alone after sunset; of the crowds gathering around the doors of the state-controlled brothels on one of those hot blustery days when the wind is coming from the south; of the young girls who queue at the doors of establishments selling cut-rate meat; of the holy messages spelled out in lights between the minarets of mosques on holidays that are missing letters where the bulbs have burned out; of the walls covered with frayed and blackened posters; of the tired old dolmuşes, ϧfties Chevrolets that would be museum pieces in any western city but serve here as shared taxis, huϫng and puϫng up the city’s narrow alleys and dirty thoroughfares; of the buses packed with passengers; of the mosques whose lead plates and rain gutters are forever being stolen; of the city cemeteries, which seem like gateways to a second world, and of their cypress trees; of the dim lights that you see of an evening on the boats crossing from Kadıköy to Karaköy; of the little children in the streets who try to sell the same packet of tissues to every passerby; of the clock towers no one ever notices; of the history books in which children read about the victories of the Ottoman Empire and of the beatings these same children receive at home; of the days when everyone has to stay home so the electoral roll can be compiled or the census can be taken; of the days when a sudden curfew is announced to facilitate the search for terrorists and everyone sits at home fearfully awaiting “the oϫcials”; CONTINUED IN SECOND PART OF THE QUOTE