Distance Is Not A Barrier Quotes

You never come back, not all the way. Always there is an odd distance between you and the people you love and the people you meet, a barrier thin as the glass of a mirror, you never come all the way out of the mirror; you stand, for the rest of your life, with one foot in this world and no one in another, where everything is upside down and backward and sad.

Just as dust of a gentle breeze, quiet ascends of fallen leaves, upward to the skies. Still, we rise.

Behind every man now alive stand thirty ghosts, for that is the ratio by which the dead outnumber the living. Since the dawn of time, roughly a hundred billion human beings have walked the planet Earth. Now this is an interesting number, for by a curious coincidence there are approximately a hundred billion stars in our local universe, the Milky Way. So for every man who has ever lived, in this Universe there shines a star. But every one of those stars is a sun, often far more brilliant and glorious than the small, nearby star we call the Sun. And many--perhaps most--of those alien suns have planets circling them. So almost certainly there is enough land in the sky to give every member of the human species, back to the first ape-man, his own private, world-sized heaven--or hell. How many of those potential heavens and hells are now inhabited, and by what manner of creatures, we have no way of guessing; the very nearest is a million times farther away than Mars or Venus, those still remote goals of the next generation. But the barriers of distance are crumbling; one day we shall meet our equals, or our masters, among the stars. Men have been slow to face this prospect; some still hope that it may never become reality. Increasing numbers, however are asking; 'Why have such meetings not occurred already, since we ourselves are about to venture into space?' Why not, indeed? Here is one possible answer to that very reasonable question. But please remember: this is only a work of fiction. The truth, as always, will be far stranger.

her eyes are unfathomable to me, hostile, even, as if she had removed herself to a place where I cannot reach her - somewhere I cannot know.

Sometimes we don't need distance, just barriers

It's never over. Not really. Not when you stay down there as long as I did, not when you've lived in the netherworld longer than you've lived in this material one, where things are very bright and large and make such strange noises. You never come back, not all the way. Always, there is an odd distance between you and the people you love and the people you meet, a barrier, thin as the glass of a mirror. You never come all the way out of the mirror; you stand, for the rest of your life, with one foot in this world and one in another, where everything is upside down and backward and sad. It is the distance of marred memory, of a twisted and shape-shifting past. When people talk about their childhood, their adolescence, their college days, I laugh along and try not to think: that was when I was throwing up in my elementary school bathroom, that was when I was sleeping with strangers to show off the sharp tips of my bones, that was when I lost sight of my soul and died. And it is the distance of the present, as well - the distance that lies between people in general because of the different lives we have lived. I don't know who I would be, now, if I had not lived the life I have, and so I cannot alter my need for distance - nor can I lessen the low and omnipresent pain that that distance creates. The entirety of my life is overshadowed by one singular and near-fatal obsession.

Distances and days existed in themselves then; they all had a story. They were not barriers. If a person wanted to get to the moon, there is a way; it all depended on whether you knew the directions... on whether you knew the story of how others before you had gone. He had believed in the stories for a long time, until the teachers at Indian school taught him not to believe in that kind of "nonsense". But they had been wrong.

Love has no distance or barrier, it's instantaneous.

Whenever he began to see me as something more than a liability or a weapon, whenever we spoke to each other without the barrier of rank and history between us, he backed away, more often than not insulting me to force the distance." Merit - Chicagoland Vampires

Love knows no barriers, no distance. It makes you dance as if in a trance, And catches you up when you are down. It makes you draw a smile from a frown, And embarks you in a river when you fall, And most of its grace, it embraces us all!

One not only wants to be understood when one writes, but also quite as certainly not to be understood. It is by no means an objection to a book when someone finds it unintelligible: perhaps this might just have been the intention of its author, perhaps he did not want to be understood by "anyone”. A distinguished intellect and taste, when it wants to communicate its thoughts, always selects its hearers; by selecting them, it at the same time closes its barriers against "the others". It is there that all the more refined laws of style have their origin: they at the same time keep off, they create distance, they prevent "access" (intelligibility, as we have said,) while they open the ears of those who are acoustically related to them.

Throughout the month of May, every night, in that poor, wild garden, under that shrubbery, each day, more perfumed and dense, two human beings composed of every chastity and every innocence, every flowing with all the felicities of Heaven, closer to archangels than men, pure, honest, intoxicated, radiant, glowed for each other in the darkness. It seemed to Cosette that Marius had a crown, and to Marius that Cosette had a halo. They touched, they gazed at each other, they clasped hands, they pressed close together, but there was a distance they did not pass. Not that they respected it; they were ignorant of it. Marius felt a barrier, Cosette’s purity, and Cosette felt a support, Marius’ loyalty. The first kiss was also the last. Since then, Marius had not gone beyond touching Cosette’s hand, or her scarf, or her curls, with his lips. Cosette was to him a perfume, not a woman. He breathed her. She refused nothing, and he asked nothing. Cosette was happy, and Marius was satisfied. They were living in that ravishing condition that might be called the dazzling of one soul by another. It was that ineffable first embrace of two virginities within the ideal. Two swans meeting on the Jung Frau.

If you live with fear and consider yourself as something special then automatically, emotionally, you are distanced from others. You then create the basis for feelings of alienation from others and loneliness. So, I never consider, even when giving a talk to a large crowd, that I am something special, I am 'His Holiness the Dalai Lama' . . . I always emphasize that when I meet people, we are all the same human beings. A thousand people -- same human being. Ten thousand or a hundred thousand -- same human being -- mentally, emotionally, and physically. Then, you see, no barrier. Then my mind remains completely calm and relaxed. If too much emphasis on myself, and I start to think I'm something special, then more anxiety, more nervousness.

You never come back, not all the way. Always, there is an odd distance between you and the people you love and the people you meet, a barrier, thin as the glass of a mirror. You never come all the way out of the mirror; you stand, for the rest of your life, with one foot in this world and one in another, where everything is upside down and backward and sad.

It is a long way off, sir.” “No matter—a girl of your sense will not object to the voyage or the distance.” “Not the voyage, but the distance: and then the sea is a barrier—” “From what, Jane?” “From England and from Thornfield: and—” “Well?” “From you, sir.

Everyone liked Robin. He liked Robin. How could he fail to like her, after everything they had been through together? However, from the very first he had told himself: this far and no further. A distance must be maintained. Barriers must remain in place.

I am, I must confess, an obsessive and superstitious letter-writer. When I am troubled I will write any long letter rather than make a telephone call. This is perhaps because I invest letters with magical power. To desiderate something in a letter is, I often irrationally feel, tantamount to bringing it about. A letter is a barrier, a reprieve, a charm against the world, an almost infallible method of acting at a distance. (And, it must be admitted, of passing the buck.) It is a way of bidding time to stop.

Girl Without Hands Walking through the ruins on your way to work that do not look like ruins with the sunlight pouring over the seen world like hail or melted silver, that bright and magnificent, each leaf and stone quickened and specific in it, and you can't hold it, you can't hold any of it. Distance surrounds you, marked out by the ends of your arms when they are stretched to their fullest. You can go no farther than this, you think, walking forward, pushing the distance in front of you like a metal cart on wheels with its barriers and horizontals. Appearance melts away from you, the offices and pyramids on the horizon shimmer and cease. No one can enter that circle you have made, that clean circle of dead space you have made and stay inside, mourning because it is clean. Then there's the girl, in the white dress, meaning purity, or the failure to be any colour. She has no hands, it's true. The scream that happened to the air when they were taken off surrounds her now like an aureole of hot sand, of no sound. Everything has bled out of her. Only a girl like this can know what's happened to you. If she were here she would reach out her arms towards you now, and touch you with her absent hands and you would feel nothing, but you would be touched all the same.

I was increasingly both horrified and sceptical about these memories - I had no recall of these things at all, though I couldn't imagine why I'd want to make it all up either. It felt as though it had all happened to somebody else, I was not there - it wasn't me - when those people did nasty things. But then, of course, it didn't feel like me, that's the whole point of dissociation - to create distance between the victim and her experience of the abuse. The alters were created for just that purpose: so that I'd not be aware that it happened to me, but rather to "others". The trouble is, in reality it was my body that took the abuse. It was only my mind that was divided, and sooner or later the amnesic barriers were bound to come down. And that's exactly what had begun to happen as I heard their stories. They triggered a vague and growing sense in me that this really is my story.

Many scientists flatly denied the possibility. They pointed out that Discovery, the fastest ship ever designed, would take twenty thousand years to reach Alpha Centauri — and millions of years to travel any appreciable distance across the Galaxy. Even if, during the centuries to come, propulsion systems improved out of all recognition, in the end they would meet the impassable barrier of the speed of light, which no material object could exceed.

There exist concretely alarm clocks, signboards, tax forms, policemen, so many guard rails against anguish. But as soon as the enterprise is held at a distance from me, as soon as I am referred to myself because I must await myself in the future, then I discover myself suddenly as the one who gives its meaning to the alarm clock, the one who by a signboard forbids himself to walk on a flower bed or on the lawn, the one from whom the boss's order borrows its urgency, the one who decides the interest of the book which he is writing, the one who finally makes the values exist in order to determine his action by their demands. I emerge alone and in anguish confronting the unique and original project which constitutes my being; all the barriers, all the guard rails collapse, nihilated by the consciousness of my freedom.

The Apollinian [classical Greek] Culture recognized as actual only that which was immediately present in time and place-and thus it repudiated the background as pictorial element. The Faustian [modern Western] strove through all sensuous barriers towards infinity-and it projected the center of gravity of the pictorial idea into the distance by means of perspective. The Magian [Byzantine-Arabian] felt all happening as an expression of mysterious powers that filled the world-cavern with their spiritual substance-and it shut off the depicted scene with a gold background, that is, by something that stood beyond and outside all nature-colours. Gold is not a colour.

A letter is a barrier, a reprieve, a charm against the world, an almost infallible method of acting at a distance.

In the distance he could see the Cape May lighthouse winking, one short, one long.

The Dalai Lama leaned forward. “Ikkyu taught us that it is possible to live at least part of our lives in a timeless, spaceless world where there is no birth and death, no coming and going,” he said softly. “A place where there is no separation in time, no distance in space, no barrier barring us from the ones we love, no glass wall between experience and our hearts.

Breathing Under Water,” a title taken from a telling poem by Carol Bieleck, r.s.c.j., which seemed to sum up so much of the common message. I quote it here in full:   “Breathing Under Water”   I built my house by the sea. Not on the sands, mind you; not on the shifting sand. And I built it of rock. A strong house by a strong sea. And we got well acquainted, the sea and I. Good neighbors. Not that we spoke much. We met in silences. Respectful, keeping our distance, but looking our thoughts across the fence of sand. Always, the fence of sand our barrier, always, the sand between.   And then one day, —and I still don’t know how it happened— the sea came. Without warning.   Without welcome, even Not sudden and swift, but a shifting across the sand like wine, less like the flow of water than the flow of blood. Slow, but coming. Slow, but flowing like an open wound. And I thought of flight and I thought of drowning and I thought of death. And while I thought the sea crept higher, till it reached my door. And I knew then, there was neither flight, nor death, nor drowning. That when the sea comes calling you stop being neighbors Well acquainted, friendly-at-a-distance, neighbors And you give your house for a coral castle, And you learn to breathe underwater.3

Religion, then, is far from "useless." It humanizes violence; it protects man from his own violence by taking it out of his hands, transforming it into a transcendent and ever-present danger to be kept in check by the appropriate rites appropriately observed and by a modest and prudent demeanor. Religious misinterpretation is a truly constructive force, for it purges man of the suspicions that would poison his existence if he were to remain conscious of the crisis as it actually took place. To think religiously is to envision the city's destiny in terms of that violence whose mastery over man increases as man believes he has gained mastery over it. To think religiously (in the primitive sense) is to see violence as something superhuman, to be kept always at a distance and ultimately renounced. When the fearful adoration of this power begins to diminish and all distinctions begin to disappear, the ritual sacrifices lose their force; their potency is not longer recognized by the entire community. Each member tries to correct the situation individually, and none succeeds. The withering away of the transcendental influence means that there is no longer the slightest difference between a desire to save the city and unbridled ambition, between genuine piety and the desire to claim divine status for oneself. Everyone looks on a rival enterprise as evidence of blasphemous designs. Men set to quarreling about the gods, and their skepticism leads to a new sacrificial crisis that will appear - retrospectively, in the light of a new manifestation of unanimous violence - as a new act of divine intervention and divine revenge. Men would not be able to shake loose the violence between them, to make of it a separate entity both sovereign and redemptory, without the surrogate victim. Also, violence itself offers a sort of respite, the fresh beginning of a cycle of ritual after a cycle of violence. Violence will come to an end only after it has had the last word and that word has been accepted as divine. The meaning of this word must remain hidden, the mechanism of unanimity remain concealed. For religion protects man as long as its ultimate foundations are not revealed. To drive the monster from its secret lair is to risk loosing it on mankind. To remove men's ignorance is only to risk exposing them to an even greater peril. The only barrier against human violence is raised on misconception. In fact, the sacrificial crisis is simply another form of that knowledge which grows grater as the reciprocal violence grows more intense but which never leads to the whole truth. It is the knowledge of violence, along with the violence itself, that the act of expulsion succeeds in shunting outside the realm of consciousness. From the very fact that it belies the overt mythological messages, tragic drama opens a vast abyss before the poet; but he always draws back at the last moment. He is exposed to a form of hubris more dangerous than any contracted by his characters; it has to do with a truth that is felt to be infinitely destructive, even if it is not fully understood - and its destructiveness is as obvious to ancient religious thought as it is to modern philosophers. Thus we are dealing with an interdiction that still applies to ourselves and that modern thought has not yet invalidated. The fact that this secret has been subjected to exceptional pressure in the play [Bacchae] must prompt the following lines: May our thoughts never aspire to anything higher than laws! What does it cost man to acknowledge the full sovereignty of the gods? That which has always been held as true owes its strength to Nature.

Suddenly, with a roar like that of a waterfall, I felt a stream of liquid light entering my brain through the spinal cord. Entirely unprepared for such a development, I was completely taken by surprise; but regaining my self control instantaneously, I remained sitting in the same posture, keeping my mind on the point of concentration. The illumination grew brighter and brighter, the roaring louder, I experienced a rocking sensation and then felt myself slipping out of my body, entirely enveloped in a halo of light. It is impossible to describe the experience accurately. I felt the point of consciousness that was myself growing wider surrounded by waves of light. It grew wider and wider, spreading outward while the body, normally the immediate object of its perception, appeared to have receded into the distance until I became entirely unconscious of it. I was now all consciousness without any outline, without any idea of corporeal appendage, without any feeling or sensation coming from the senses, immersed in a sea of light simultaneously conscious and aware at every point, spread out, as it were, in all directions without any barrier or material obstruction. I was no longer myself, or to be more accurate, no longer as I knew myself to be, a small point of awareness confined to a body, but instead was a vast circle of consciousness in which the body was but a point, bathed in light and in a state of exultation and happiness impossible to describe.

Pain can mask itself as a righteous companion; silently forming a barrier between you & all that is good for you. Identify Pain. Now thank Pain for showing you that all of your senses & emotions are working as you send him on his way. Traveling with pain can slow you down & limit the distance you travel.

Jesus Christ is not a cosmic errand boy. I mean no disrespect or irreverence in so saying, but I do intend to convey the idea that while he loves us deeply and dearly, Christ the Lord is not perched on the edge of heaven, anxiously anticipating our next wish. When we speak of God being good to us, we generally mean that he is kind to us. In the words of the inimitable C. S. Lewis, "What would really satisfy us would be a god who said of anything we happened to like doing, 'What does it matter so long as they are contented?' We want, in fact, not so much a father in heaven as a grandfather in heaven--a senile benevolence who as they say, 'liked to see young people enjoying themselves,' and whose plan for the universe was simply that it might be truly said at the end of each day, 'a good time was had by all.'" You know and I know that our Lord is much, much more than that. One writer observed: "When we so emphasize Christ's benefits that he becomes nothing more than what his significance is 'for me' we are in danger. . . . Evangelism that says 'come on, it's good for you'; discipleship that concentrates on the benefits package; sermons that 'use' Jesus as the means to a better life or marriage or job or attitude--these all turn Jesus into an expression of that nice god who always meets my spiritual needs. And this is why I am increasingly hesitant to speak of Jesus as my personal Lord and Savior. As Ken Woodward put it in a 1994 essay, 'Now I think we all need to be converted--over and over again, but having a personal Savior has always struck me as, well, elitist, like having a personal tailor. I'm satisfied to have the same Lord and Savior as everyone else.' Jesus is not a personal Savior who only seeks to meet my needs. He is the risen, crucified Lord of all creation who seeks to guide me back into the truth." . . . His infinity does not preclude either his immediacy or his intimacy. One man stated that "I want neither a terrorist spirituality that keeps me in a perpetual state of fright about being in right relationship with my heavenly Father nor a sappy spirituality that portrays God as such a benign teddy bear that there is no aberrant behavior or desire of mine that he will not condone." . . . Christ is not "my buddy." There is a natural tendency, and it is a dangerous one, to seek to bring Jesus down to our level in an effort to draw closer to him. This is a problem among people both in and outside the LDS faith. Of course we should seek with all our hearts to draw near to him. Of course we should strive to set aside all barriers that would prevent us from closer fellowship with him. And of course we should pray and labor and serve in an effort to close the gap between what we are and what we should be. But drawing close to the Lord is serious business; we nudge our way into intimacy at the peril of our souls. . . . Another gospel irony is that the way to get close to the Lord is not by attempting in any way to shrink the distance between us, to emphasize more of his humanity than his divinity, or to speak to him or of him in casual, colloquial language. . . . Those who have come to know the Lord best--the prophets or covenant spokesmen--are also those who speak of him in reverent tones, who, like Isaiah, find themselves crying out, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:5). Coming into the presence of the Almighty is no light thing; we feel to respond soberly to God's command to Moses: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5). Elder Bruce R. McConkie explained, "Those who truly love the Lord and who worship the Father in the name of the Son by the power of the Spirit, according to the approved patterns, maintain a reverential barrier between themselves and all the members of the Godhead.

I won’t be pushed away,” Bracken warned. “I won’t be kept at a distance. I won’t tolerate walls or barriers – not just because I won’t allow there to be anything standing between us, but because you don’t need to protect yourself from me. You hear me, Madisyn? I’ll move at your pace, but you have to let me in. You have to get used to not being alone anymore.

I don’t know what to say or how to say it.” So I said nothing. Not a word. I stuffed it all down and started to build a barrier to hide behind. After the incident, I smiled when I saw her, but I held her at a distance. She knew something was wrong, but when she questioned me about it, I lied. “Everything’s fine,” I said. But everything wasn’t fine. Not at all.

People with responsibility are in danger of throwing up barriers between themselves and those for whom they are responsible. . . . They keep their distance because they are insecure. . . . It is important for people in authority to reveal themselves as they are and to share their difficulties and weaknesses. If they try to hide these, one day people will see their faults and become angry. After having put their leaders on a pedestal, they may throw them into the pit. Leaders have to be seen as fallible and human, but at the same time as trusting and trying to grow. If leaders are to be true servants of communion, they must themselves be in communion with other people as a person, not as a leader. They must set the example of sharing.

Ah! do not doubt it; one soul may sometimes hold mysterious communion with another, though widely parted by time and space. In vain the world of reality rears its barriers between two beings who love; inhabitants of an ideal world, they are present to each other in absence, they are united in death. What can mere bodily separation or physical distance avail if two hearts be indissolubly bound by a single thought and a common desire? True love may suffer, but it cannot die.

It may feel awkward at first, and there may be any number of obstacles. In addition to the obstructions that arise as we inch into this inner mothering, we may be stopped before we start by a discounting voice (a critical parent or protector most likely) saying, “This is ridiculous.” Its tactic is to deny the need. “You’re making a mountain out of a molehill.” “It wasn’t that bad. Just buck up.” Here is where being aware of parts comes as an advantage. Only if we can recognize that this is a part speaking up—a part that has an agenda—will we have a choice to bracket these thoughts and move forward with our intention. One of the next barriers we may face is a feeling of inadequacy. If you were not well mothered, you can easily feel that you haven’t a clue how to do it. You’re uncomfortable, you don’t know what to say or do, and you feel phony trying what doesn’t come naturally. This is enough to stop you right here. If you succeed in making an authentic connection with the undermothered parts within yourself, you may be struck by a sense of guilt that you have inadvertently continued the abandonment by not showing up earlier. No one likes to feel the sharp pain of causing harm to another. And just as I’ve mentioned earlier that a mother may unconsciously keep a distance from a child so as not to arouse her own hurt, you may feel that opening up the locked-away pain in your heart is too high a price to pay for reconnecting with child parts inside you.

Little brother, do not treat me as if I am already dead, or dying. If you see me that way, then I would rather truly be dead. You steal the now of my life away, when you constantly fear that tomorrow will bring my death. Your fears clutch cold at me and snatch all my pleasure in the day's warmth from me. As he had not in a long time, the wolf suddenly dropped all the barriers between us. I suddenly perceived what I had been hiding from myself. The recent reticence between us was not entirely Nighteyes' doing. Half of it was mine, my retreat from him for fear that his death would be unbearably painful for me. I was the one who had set him at a distance; I was the one who had been hoarding my thoughts from him. Yet enough of my feelings had reached past that wall that he was wounded by them. I had been on the verge of abandoning him. My slow pulling away from him had been my resignation to his mortality. Truly, since the day I had pulled him back from death, I had not seen him as fully alive." p. 246 Fitz and Nighteyes

We enjoy the poetics but also know we can’t always live off our feelings. We’ve long intuited that a long-distance marathon like ours must be run on more than romance. We delight in each other enough that when we don’t, we still push each other to push through the pain barrier. To try to make it to the next level. Ali calls this “the work of love,” and maybe some days that’s shorthand for me being hard work. But she’s right: love is work. Good work. We may let the scaffolds fall, but we have built our wall. Ali gets fidgety when I get too serious. As I am now. Struggling to express how every day that we give to each other adds both weight and … weightlessness. Gravity and grace. Am I more desperate for our marriage to make it than Ali, who is never as desperate as her husband? I have the most to learn from this relationship, and one of the profoundest lessons it has taught me is in raising children. I’d had that blood-brother compact with my childhood friend Guggi to never grow up, but as Ali and I had kids, I slowly understood that you can’t have a child and remain a child. I really don’t like goodbyes, but sometimes you have to say goodbye.

.. then we come upon a single sentence, or an isolated phrase, and the mask of ceremonial vanishes to expose the familiar poignancy of man’s quest for immortality, with all its uncertainty and its aching desire. “No one has returned from there to tell us how they fare.” The lament for a dead child, the demand for justice, the lover’s yearning for his beloved—before our recognition of the universality of human emotion, time and distance shrink, the barriers of language, color, and nationality go down; we look into the mind of a man three millennia dead and call him “brother.

Make school affordable. For example, provide family stipends for keeping girls in school. Help girls overcome health barriers. For example, offer deworming treatments. Reduce the time and distance to get to school. For example, provide girls with bikes. Make schools more girl-friendly. For example, offer child-care programs for young mothers. Improve school quality. For example, invest in more and better teachers. Increase community engagement. For example, train community education activists. Sustain girls’ education during emergencies. For example, establish schools in refugee camps. Today,

It is a myth that the free market breaks down national barriers. The free market does not threaten national sovereignty, it undermines democracy. As the disparity between the rich and the poor grows, the fight to corner resources is intensifying. To push through their 'sweetheart deals', to corporatize the crops we grow, the water we drink, the air we breathe, and the dreams we dream, corporate globalization needs an international confederation of loyal, corrupt, authoritarian governments in poorer countries to push through unpopular reforms and quell the mutinies. Corporate globalization - or shall we call by its name? Imperialism - needs a press that pretends to be free. It needs courts that pretend to dispense justice. Meanwhile, the countries of the north harden their borders and stockpile weapons of mass destruction. Afterall, they have to make sure that it is only money, goods, patents, and services that are globalized. Not a respect for human rights. Not international treaties on racial discrimnation or chemical and nuclear weapons or greenhouse gas emissions or climate change or - God forid - justice. So this - all this - is Empire. This loyal confederation, this obscene accumulation of power, this greatly increased distance between those who make the decisions and those who have to suffer them. Our fight, our goal, our vision of another world must be to eliminate that distance. So how do we resist Empire?

In Europe, the dimensions of physical space seemed compressed. The looming vertical presence of mountains cut me off from the horizon. I'd not lived with that kind of spatial curtailment before. Even a city of skyscrapers is more porous than a snowcapped range. Alps form a solid barrier, an obstacle every bit as conceptual as visual and physical. Alpine bluffs and crags just don't rear up, they lean outwards, projecting their mass, and their solidity does not relent. For a West Australian like me, whose default setting is in diametric opposition, and for whom space is the impinging force, the effect is claustrophobic. I think I was constantly and instinctively searching for distances that were unavailable, measuring space and coming up short.

381 On the question of being understandable.— One does not only wish to be understood when one writes; one wishes just as surely not to be understood. It is not by any means necessarily an objection to a book when anyone finds it impossible to understand: perhaps that was part of the author’s intention—he did not want to be understood by just “anybody.” All the nobler spirits and tastes select their audience when they wish to communicate; and choosing that, one at the same time erects barriers against “the others.” All the more subtle laws of any style have their origin at this point: they at the same time keep away, create a distance, forbid “entrance,” understanding, as said above—while they open the ears of those whose ears are related to ours.

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

As her psychosis took hold she moved deeper and deeper into the house, putting as much distance as possible between herself and the outside world. This became her world. To begin with it was just a few rooms. Then it contracted down to just this one, and then to just this tank. Even that wasn’t enough. She constructed barriers to fool and delay the ghosts. Corridors that don’t lead anywhere, or which spiral back on themselves. Hidden stairways that they won’t see. Mirrors everywhere, to baffle and confuse her tormentors. Doors that open onto walls. Of course, even that isn’t sufficient by itself. The ghosts are clever and resourceful, and they’ll keep trying to find a way in. That’s why the house has to keep changing, so that they never get used to one particular configuration.

True, every runner wants to quit sometimes. By any definition, becoming a successful athlete requires conquering those psychological barriers, whether you’re sucking air during your first jog or gutting it out in the final four miles of a marathon, axiomatically the toughest. When you push beyond the marathon, new obstacles arise, and the necessary mental toughness comes from raising your pain threshold. All endurance sports are about continuing when it feels as if you have nothing left, when everything aches, when you feel done—but you’re not. You have to get beyond the numbers that, like certain birthdays for some people, just seem intrinsically daunting: fifty miles, one hundred miles, one thousand miles, two thousand miles, and random points in between. At such distances, the sport becomes every bit as much mental as physical.

Our desires for truth, for understanding, for insight are in constant conflict with other desires: our desires for social acceptance or an easy life, a particular personal goal or a desirable political outcome. Hence the retreat that intellectual work requires does not function only as an escape. It is also a place of salutary distance, a place to set aside our agendas to consider things as they really are. When we think and reflect, we struggle to allow our desire for truth to prevail over the desires that conflict with truth. We push aside the soft barriers and chip away at hard accretions of wishful thinking. It is for this reason that intellectual life is a discipline: the product of hard work and practice in a certain sort of self-denial. Everyone with even a passing interest in the life of the mind has felt the collision of illusion with reality. The

And in front of it all are the pearly gates: the proverbial entrance to Heaven that she, in earthly life, thought might not exist. But they are real, not myth or fantasy. As she passes through them, several people greet her. In foreign tongues even, but she understands. Language no longer matter. There are no barriers between herself and others, just love. The gorgeous views seem to go on forever. Ornate structures, mansions, banquet halls, and natural beauty, orchards, gardens. People congregate around huge marble fountains. In the distance are snow-capped mountains of the purist white. She can hear the sounds of rushing rivers and the surf of the ocean at once. Everyone around her is happy, loving, thankful. A choir sings songs of joy and peace while others play musical instruments of every kind in perfect harmony. Children laugh and play in the streets as well as in the clouds above her head.

One does not only wish to be understood when one writes; one wishes just as surely not to be understood. It is by no means necessarily an objection to a book when anyone finds it incomprehensible. Perhaps that was part of the author's intention — he didn't want to be understood by just 'anybody'. Every nobler spirit and taste selects his audience when he wants to communicate; in selecting it, he simultaneously erects barriers against 'the others'. All subtler laws of a style originated therein: they simultaneously keep away, create a distance, forbid 'entrance', understanding, as said above — while they open the ears of those whose ears are related to ours. And let me say this amongst ourselves and about my own case: I want neither the inexperience nor the liveliness of my temperament to keep me from being understandable to you, my friends — not the liveliness, as much as it forces me to deal with a matter swiftly in order to deal with it at all. For I approach deep problems such as I do cold baths: fast in, fast out. That this is no way to get to the depths, to get deep enough, is the superstition of those who fear water, the enemies of cold water; they speak without experience. Oh, the great cold makes one fast! And incidentally: does a matter stay unrecognized, not understood, merely because it has been touched in flight; is only glanced at, seen in a flash? Does one absolutely have to sit firmly on it first? At least there are truths that are especially shy and ticklish and can't be caught except suddenly — that one must surprise or leave alone. Finally, my brevity has yet another value: given the questions that occupy me, I must say many things briefly so that they will be heard even more briefly. For, as an immoralist, one needs to avoid corrupting innocents — I mean, asses and old maids of both sexes to whom life offers nothing but their innocence; even more, my writing should inspire, elevate, and encourage them to be virtuous.

His grip tightened and he closed the distance between us, his mouth catching mine in a kiss that made my aching heart throb with the most painful kind of hope. I gripped his shirt in my fists and dragged him closer as I kissed him like the sky might cave in if I didn’t, even though it was more likely that it would if I did. Thunder crashed like an explosion overhead, freezing cold rain pelted down on us and lightning slammed into the ground behind us. But I didn’t care. I would gladly take the rage of the heavens in payment for this moment in his arms. Darius pulled me closer, growling hungrily as his tongue pushed into my mouth and he kissed me savagely, filthily, desperately. I pushed up onto my tiptoes, my body pressing flush to his as I wound my arms round his neck and my heart pounded to a brutal beat like it wanted to force its way out ofmy chest and meet with his. Lightning struck the ground so close that a crackle of electricity danced up my spine. I flinched, but my grip on Darius only tightened. I dropped the barriers on my magic and Darius’s power flooded through me on a tide of ecstasy as we merged our essences together. We were meant to be together like this, it was painted beneath my skin and through my veins, even my magic ached for him and yearned for the caress of his power. Thunder boomed and I growled in defiance, lifting my hand to cast a shield of solid air magic around us, cutting off the storm completely. Darius’s magic flowed alongside mine into the shield, the strength of our will blocking out the will of the stars. The earth rocked savagely beneath our feet and we fell. Darius kept ahold of me as he hit the ground on his back and I tumbled aside for a moment, but I wasn’t going to let them drive us apart. I shoved myself to my knees, crawling over his legs as he pushed up on his elbows and kissed me again. His fingers slid through my wet hair and his stubble grazed my skin as he kissed me so hard it was bruising, punishing, branding and yet it wasn’t enough. My heart was aching, tears pricking the backs of my eyes as I fought to keep hold of him while the storm hammered against our magic, determined to tear us apart again. I poured magic from my body to hold the shield as rain slammed against it so hard that the air rattled around us. Darius dragged me against him and I could feel how much he wanted me in every hard line and ridge of his body. We were both drenched, covered in mud and utterly incapable of giving one shit about it. Lightning slammed into the shield and I gasped as it almost buckled, breaking our kiss as I looked up at the black sky above us. More lightning split the clouds apart, striking the ground all around us again and again, making the earth rock even more violently. As a second bolt hit our shield, I almost lost control of it and I could feel my power waning as I threw everything I had into maintaining it. We only had seconds before it was going to collapse and I reached out to catch Darius’s jaw in my grip, looking into his dark eyes with a pang of longing. “I’m sorry I did this to us,” I breathed. I might not have been sure everything between us was fixed yet, but I was beginning to believe it could be and I was starting to think I’d made the wrong choice when I’d been offered it. “It wasn’t you,” he replied, pain flickering though his gaze. “It was both of us,” I disagreed, tears mixing with the rain on my cheeks. (Tory)

I, Prayer (A Poem of Magnitudes and Vectors) I, Prayer, know no hour. No season, no day, no month nor year. No boundary, no barrier or limitation–no blockade hinders Me. There is no border or wall I cannot breach. I move inexorably forward; distance holds Me not. I span the cosmos in the twinkling of an eye. I knowest it all. I am the most powerful force in the Universe. Who then is My equal? Canst thou draw out leviathan with a hook? None is so fierce that dare stir him up. Surely, I may’st with but a Word. Who then is able to stand before Me? I am the wind, the earth, the metal. I am the very empyrean vault of Heaven Herself. I span the known and the unknown beyond Eternity’s farthest of edges. And whatsoever under Her wings is Mine. I am a gentle stream, a fiery wrath penetrating; wearing down mountains –the hardest and softest of substances. I am a trickling brook to fools of want lost in the deserts of their own desires. I am a Niagara to those who drink in well. I seep through cracks. I inundate. I level forests kindleth unto a single burning bush. My hand moves the Universe by the mind of a child. I withhold treasures solid from the secret stores to they who would wrench at nothing. I do not sleep or eat, feel not fatigue, nor hunger. I do not feel the cold, nor rain or wind. I transcend the heat of the summer’s day. I commune. I petition. I intercede. My time is impeccable, by it worlds and destinies turn. I direct the fates of nations and humankind. My Words are Iron eternaled—rust not they away. No castle keep, nor towers of beaten brass, Nor the dankest of dungeon helks, Nor adamantine links of hand-wrought steel Can contain My Spirit–I shan’t turn back. The race is ne’er to the swift, nor battle to the strong, nor wisdom to the wise or wealth to the rich. For skills and wisdom, I give to the sons of man. I take wisdom and skills from the sons of man for they are ever Mine. Blessed is the one who finds it so, for in humility comes honor, For those who have fallen on the battlefield for My Name’s sake, I reach down to lift them up from On High. I am a rose with the thorn. I am the clawing Lion that pads her children. My kisses wound those whom I Love. My kisses are faithful. No occasion, moment in time, instances, epochs, ages or eras hold Me back. Time–past, present and future is to Me irrelevant. I span the millennia. I am the ever-present Now. My foolishness is wiser than man’s My weakness stronger than man’s. I am subtle to the point of formlessness yet formed. I have no discernible shape, no place into which the enemy may sink their claws. I AM wisdom and in length of days knowledge. Strength is Mine and counsel, and understanding. I break. I build. By Me, kings rise and fall. The weak are given strength; wisdom to those who seek and foolishness to both fooler and fool alike. I lead the crafty through their deceit. I set straight paths for those who will walk them. I am He who gives speech and sight - and confounds and removes them. When I cut, straight and true is my cut. I strike without fault. I am the razored edge of high destiny. I have no enemy, nor friend. My Zeal and Love and Mercy will not relent to track you down until you are spent– even unto the uttermost parts of the earth. I cull the proud and the weak out of the common herd. I hunt them in battles royale until their cries unto Heaven are heard. I break hearts–those whose are harder than granite. Beyond their atomic cores, I strike their atomic clock. Elect motions; not one more or less electron beyond electron’s orbit that has been ordained for you do I give–for His grace is sufficient for thee until He desires enough. Then I, Prayer, move on as a comet, Striking out of the black. I, His sword, kills to give Life. I am Living and Active, the Divider asunder of thoughts and intents. I Am the Light of Eternal Mind. And I, Prayer, AM Prayer Almighty.

We are all connected by common threads in our experiences despite language barriers or geographical distance.

Past the projects, the land opened up and water came into view. The breeze carried rain and salt. Jetties and barrier walls supported the shore, which was stacked with crumbling brick warehouses. Out in the channel, the Statue of Liberty stood alone on her little island, her corroding flame held high in the air as the sun set over the industrial shoreline and skyways of New Jersey. Across the narrows, the bluffs of Staten Island wavered in the smoky light of dusk that turned the Verrazano into bronze. Faint light burnished water into busy with freighters and tug boats. A lone sail boat flitted in the distance. On the near shore, on a slip of water between a jetty and the land, a blood red barge bobbed on the tide.

Yes,” she said. “Dying is about becoming more human.” Her insight was true in at least two ways. First, becoming more human for my father meant recognizing his inborn connection to God. All of us are connected to God, though we may ignore it, or deny it, or reject it during our lives. But with my father’s defenses completely lowered, God was able to meet him in new ways. Whatever barriers that had kept God at a distance no longer existed. This, not desperation, is why there are so many profound spiritual experiences near death. The person is better able to allow God to break through.

Barriers to the pursuit of intimate projects appeared at the everyday level of social interaction, where the subtle and not-so-subtle signs of discrimination against LGBT individuals were all too apparent. But the most intriguing finding of Frost’s research is how it reveals the impact of the political systems in which these projects are pursued. By examining the postal codes for where the study participants lived, he discovered that in some jurisdictions sexual-minority groups reported significantly more barriers to pursuing their most intimate projects. In those jurisdictions where there was greater recognition of LGBT rights, including civil union and especially marriage, the intimacy projects of LGBT individuals were perceived as both meaningful and achievable. They flourished. In contrast, in other jurisdictions, the intimate concerns of sexual minorities floundered. Consider the force of the impact there despite the distance between cause and effect; large, macro-level political forces can forestall the expression and frustrate the sustainable pursuit of even the most intimate aspirations.

Far distances and language barriers never stopped traders, he argued. Who could deny that? So the missionary must not be stopped either. Hunger would rarely be an obstacle, insisted William. The missionary could farm, fish and hunt. But nevertheless the missionary must be resolved to face poverty, poor housing and unrelenting hard work. And yes, he may also face hatred, intimidation, imprisonment, torture and even death. His

Dialogue teaches you to listen through your emotions, not to become distracted or distanced from the truth because of them.

Principle 3: Distance People have an innate anti-persuasion system, but even when we just provide information, sometimes it backfires. Why? Another barrier is distance.

Lewis’s scant references to the horrors of trench warfare confirm both its objective realities (“the horribly smashed men still moving like half-crushed beetles, the sitting or standing corpses, the landscape of sheer earth without a blade of grass”) and his own subjective distancing of himself from this experience (it “shows rarely and faintly in memory” and is “cut off from the rest of my experience”).[156] This is perhaps the most distinctive feature of Lewis’s “treaty with reality”—the construction of a frontier, a barrier, which protected Lewis from such shocking images as “horribly smashed men,” and allowed him to continue his life as if these horrors had been experienced by someone else. Lewis spun a cocoon around himself, insulating his thoughts from rotting corpses and the technology of destruction. The world could be kept at bay—and this was best done by reading, and allowing the words and thoughts of others to shield him from what was going on around him. Lewis’s experience of this most technological and impersonal of wars was filtered and tempered through a literary prism. For Lewis, books were both a link to the remembered—if sentimentally exaggerated—bliss of a lost past and a balm for the trauma and hopelessness of the present. As he wrote to Arthur Greeves several months later, he looked back wistfully to happier days, in which he sat surrounded by his “little library and browsed from book to book.”[157] Those days, he reflected with obvious sadness, were gone.

But even if he finds a way to keep himself clean, Danny, as in the case of any homeless person, remains a direct challenge to the caring capacity of those he encounters. He has no home. He has no job. For the most part, he has no money. In maintaining his perilous state, he presents a firm barrier to societal acceptance. Preconceived notions are often formed as to any value he retains in our frequently black-and-white view of the world….We’re not looking at ourselves, we’re looking at something that we tell ourselves is completely different from us. Sometimes we’re looking past them. But even when we’re moving ahead quickly, we do—for a fleeting moment, a s we pass—see them. We feel them." --Relative Distance by David Pruitt, p. 208-209

But even if he finds a way to keep himself clean, Danny, as in the case of any homeless person, remains a direct challenge to the caring capacity of those he encounters. He has no home. He has no job. For the most part, he has no money. In maintaining his perilous state, he presents a firm barrier to societal acceptance. Preconceived notions are often formed as to any value he retains in our frequently black-and-white view of the world….We’re not looking at ourselves, we’re looking at something that we tell ourselves is completely different from us. Sometimes we’re looking past them. But even when we’re moving ahead quickly, we do—for a fleeting moment, as we pass—see them." --Relative Distance by David Pruitt (pages 208-209)

In response to the command to enjoy, contemporary cynicism is an effort to gain distance from the functioning of power, to resist the hold that power has over us. Hence, the cynic turns inward and displays an indifference to external authorities, with the aim of self-sufficient independence. Symbolic authority—which would force the subject into a particular symbolic identity, an identity not freely chosen by the subject herself—is the explicit enemy of cynicism. To acknowledge the power of symbolic authority over one’s own subjectivity would be, in the eyes of the cynic, to acknowledge one’s failure to enjoy fully, making such an acknowledgment unacceptable. In the effort to refuse the power of this authority, one must eschew all the trappings of conformity. This is why the great Cynical philosopher Diogenes made a show of masturbating in public, a gesture that made clear to everyone that he had moved beyond the constraints of the symbolic law and that he would brook no barrier to his jouissance. Byfreely doing in public what others feared to do, Diogenes acted out his refusal to submit to the prohibition that others accepted. He attempted to demonstrate that the symbolic law had no absolute hold over him and that he had no investment in it. However, seeming to be beyond the symbolic law and actually being beyond it are two different—and, in fact, opposed—things, and this difference becomes especially important to recognize in the contemporary society of enjoyment. In the act of making a show of one’s indifference to the public law (in the manner of Diogenes and today’s cynical subject), one does not gain distance from that law, but unwittingly reveals one’s investment in it. Such a show is done for the look of the symbolic authority. The cynic stages her/his act publicly in order that symbolic authority will see it. Because it is staged in this way, we know that the cynic’s act—such as the public masturbation of Diogenes—represents a case of acting-out, rather than an authentic act, an act that suspends the functioning of symbolic authority. Acting-out always occurs on a stage, while the authentic act and authentic enjoyment—the radical break from the constraints of symbolic authority—occur unstaged, without reference to the Other’s look. 9 In the History of Philosophy, Hegel makes clear the cynic’s investment in symbolic authority through his discussion of Plato’s interactions with Diogenes: In Plato’s house [Diogenes] once walked on the beautiful carpets with muddy feet, saying, “I tread on the pride of Plato.” “Yes, but with another pride,” replied Plato, as pointedly. When Diogenes stood wet through with rain, and the bystanders pitied him, Plato said, “If you wish to compassionate him, just go away. His vanity is in showing himself off and exciting surprise; it is what made him act in this way, and the reason would not exist if he were left alone. Though Diogenes attempts to act in a way that demonstrates his self-sufficiency, his distance from every external authority, what he attains, however, is far from self-sufficiency. As Plato’s ripostes demonstrate, everything that the cynic does to distance himself from symbolic authority plays directly into the hands of that authority. Here we see how cynicism functions symptomatically in the society of enjoyment, providing the illusion of enjoyment beyond social constraints while leaving these constraints completely intact.

In confessions deep, my heart reveals its weight, As the ink on paper echoes a love so great. At dawn's first light, your thought graces my mind, A gentle whisper, consciousness defined. Magical moments, your essence in the air, Setting joy's tone, a happiness rare. In waking thoughts, I sense you near, A profound love, crystal clear. With patience vast, I embrace life's bends, Winding paths and obstacles it sends. Prepared to wait, my love steadfast and true, Believing destiny will guide us, me and you. Unbound by barriers, a transcendent love, Withstanding time, distance above. In sleepless nights, haunted by silence so deep, Love unwavering, secrets it keeps. Blocked yet unbroken, my love persists, Enduring pain, challenges that exist. Through tear-stained keys, a message I impart, A love resilient, etched in my heart. Fear may linger, a future unclear, Yet hope prevails, refusing to disappear. Blocked or unblocked, my love remains, A steadfast beacon, untouched by chains. In patience and pain, my truth I declare, An unwavering love, beyond compare. Even if faces fades from view, Hope persists, love enduring, and true.

All revolutions destroy defining structures of a previous era. The information revolution was no different. The limitations imposed by distance and geography were fundamental to the social, economic, and political structure of the nation-state. In 1995 Frances Cairncross, senior editor of the Economist, pointed out that information technology destroys distance, insamuch as distance serves as a barrier to communication.15 Decades earlier, scholars such as Daniel Bell accurately predicted that information technology would grind down the institutions of the modern era through deindustrialization.16 In 1997, William Julius Wilson confirmed, “Today’s close interaction between technology and international competition has eroded the basic institutions of the mass production system.”17 Just as there was a correlation between the development of industrial economies and the rise of centralized governments, there is a correlation between their disintegration. In 1937 the eminent sociologist William Ogburn correctly predicted that industrial technology would result in greater political centralization because the industrial economy required it. More recently Joseph S. Nye has suggested that while “the twentieth century saw a predominance of the centripetal forces predicted by Ogburn, the twenty-first may see a greater role of centrifugal forces.”18

When a person feels threatened, scared, nervous, or begins to experience some other negative emotion, that person will display discomfort. This is part of the second category of clusters that combat profilers attempt to identify. Just as dominant behavior resulted from the limbic system’s fight response, uncomfortable behavior comes from a person’s flight response. People who perceive a threat will either want to remove themselves from the situation or do something to protect themselves. Distancing behaviors, using barriers, and pacifying behaviors are clear indicators that someone is uncomfortable. However, any combination of three indicators from the following list should immediately identify someone as uncomfortable.

It is highly abnormal today to be happy in this highly abnormal world. It can only come with complete distancing from all things around, all events around and all people and our equations with them. We transact, interact only to the extent of necessity and our well-being.The question is then what remains of us from such acute levels of detachments that we build as safety barriers to safeguard our happiness ? If our happiness is so fragile, then are we truly happy ? If we are immersed in the world and still happy then we must surely possess the highest degree of tolerance for the vilest of things. The picture that emerges of a happy individual is not a happy one.

description of the holy of holies. “The veil encloses the most holy place, another colorful curtain made of the blue, purple, and scarlet of the high priest’s ephod. On it are artistically embroidered images of the cherubim, as symbols of the guardians of Eden.” The veil was a curtain of separation, a barrier that kept humanity ultimately at a distance from Yahweh. Achsah imagined the impressive chimeric cherubim and what they might look like before the throne of Yahweh.

I don’t like Remy,” I blurt. He looks back quickly. “I mean, I like him. But not like that. Just in case … you thought that. I mean, Aubrey thought that. I don’t know who else was under that … misconception…” He nods. “I’m not with Alice,” he says. “I can see that. Unless she’s gone invisible.” That brings a small smile to his lips. “You know what I mean.” A pause. “We weren’t ever … We just hung out, really. She liked having someone to go with her to the Jade Coast parties and stuff. And I liked…” He looks away. “I didn’t know her before my mom passed away. So. I guess I kind of liked hanging out with someone who wouldn’t … look at me the way everyone else does sometimes.” I nod. And I can’t help it, but it just slips out—“Is that why you hang out with me?” “No,” he says, fast enough to dispel any doubts. “God. No.” “So…” So what is it? If it’s not because of Remy, or Alice, if there’s no barrier, no obstacle, no mistaken anything, why is there still distance between us? But maybe that was never the reason. Maybe he just doesn’t … When he looks at me again, it’s with uncertainty. “I thought maybe you just didn’t … you know.” “Lust after you with the heat of a thousand suns?” “Maybe not a thousand,” he says, eyes shining. “Maybe just one. One really big sun. And maybe not just lust, specifically, but like lust and all the other stuff.” “With, like, the brightness of a star and the speeding intensity of a meteorite and the … diffuse energy … of a gas giant?” “Yes.” It’s not a thunderclap. Or a lightning bolt straight to the chest. It’s not a magnetic pull toward my heart’s true north. It’s just … natural, to step off the porch and step up to him, the painting still between us. It’s a little bit like breathing, like what Remy was saying—something you just do without conscious thought. Something that is because it is; it exists because there’s no other way than it existing. The realization is all at once stunning and at the same time, somehow, not a surprise at all. I must’ve loved him all along. I just didn’t realize it. “I gas-giant the shit out of you, Gabe,” I say, and I kiss him. I kiss him very briefly but with great feeling, and then I pull back a little and look at him, his eyes wide, lips parted, and when he gives me the most radiant smile, I can’t help it—I go back twice as hard, pulling him closer and kissing him like I mean it, because God, do I mean it. And as he threads one hand through my hair and kisses back with just as much feeling, I send a silent thanks up to Frank for not letting me kiss him that night on the porch, because he was right—this is so much better. That kiss would’ve been fun, no doubt. But this is one to cherish. “Really?” Gabe says, when we break apart for a moment. I can’t help but snort. “No, you’re right, I changed my mind.” “Wait, really?” he says, and I take his face between my hands. “I like you,” I say. “I lustful-sun like you, I meteorite like you, you are the fucking pink Starburst to me.” He grins. And kisses me again but then eases up, shifts the painting to one side, wraps an arm around me, and just hugs me, and I think I like that just as much. It’s at the very least an incredibly close second.

Every schoolchild learns of L’Enfant’s design to make an invasion of Washington difficult. But more interesting is the placement of the White House relative to the Capitol. The distance between them is one mile, and at the time it was a mile through difficult terrain (the mall was a swamp). The distance was a barrier meant to tilt the intercourse between Congress and the president by making it marginally more difficult for them to connect—and thereby more difficult for the executive to control the legislature.

The third barrier is the superstitious belief that thinking irrational thoughts keeps the plane in the air. It is true that, if you have flown in the past, you worried and the plane arrived safely. You may even have “helped” by listening to every sound, counting the screws on the wings to see if any were missing, watching the faces of the flight attendants for any sign of panic, looking out the window for other planes that might be on a collision course with your plane, and so forth. Unfortunately, your hypervigilant behavior became linked to the safe arrival of the plane. Giving up your superstitious belief that your monitoring actually was the factor that ensured the safety of the flight may be more scary than flying itself. I can only assure you that you had nothing to do with the plane arriving safely. It is impossible for a relatively small person sitting inside the plane to hold up a modern jetliner that may weigh from 100,000 to 1,000,000 pounds. The air traffic control system and the onboard Traffic Alert and Collision Avoidance System (TCAS) keep the planes a safe distance apart, not your watchful behavior. Decide now to give up these irrational thoughts.

My universe does not have time,” the foreign God replied. “I find it cruel, like death and distance and misunderstanding, barriers separating that which would rather be whole. I

In the end, after advice from the Foreign Office, she decided make a three-day visit to Bosnia, still slowly recovering from civil war, in the company of the distinguished journalist Lord Deedes. He recalled not only her gentle sense of humour but her ability to listen and to communicate the uncommunicable. When she walked around Sarajevo’s largest cemetery she encountered a mother tending her son’s grave. ‘There was no language barrier,’ he wrote. ‘The two women gently embraced. Watched this scene from a distance, I sought in my mind who else could have done this. Nobody.

Ken Wharfe In 1987, Ken Wharfe was appointed a personal protection officer to Diana. In charge of the Princess’s around-the-clock security at home and abroad, in public and in private, Ken Wharfe became a close friend and loyal confidant who shared her most private moments. After Diana’s death, Inspector Wharfe was honored by Her Majesty Queen Elizabeth II at Buckingham Palace and made a Member of the Victorian Order, a personal gift of the sovereign for his loyal service to her family. His book, Diana: Closely Guarded Secret, is a Sunday Times and New York Times bestseller. He is a regular contributor with the BBC, ITN, Sky News, NBC, CBS, and CNN, participating in numerous outside broadcasts and documentaries for BBC--Newsnight, Channel 4 News, Channel 5 News, News 24, and GMTV. It was a strange sensation watching her walking away by herself, with no bodyguards following at a discreet distance. What were my responsibilities here? I kept thinking. Yet I knew this area well, and not once did I feel uneasy. I had made this decision--not one of my colleagues knew. Senior officers at Scotland Yard would most certainly have boycotted the idea had I been foolish enough to give them advance notice of what the Princess and I were up to. Before Diana disappeared from sight, I called her on the radio. Her voice was bright and lively, and I knew instinctively that she was happy, and safe. I walked back to the car and drove slowly along the only road that runs adjacent to the bay, with heath land and then the sea to my left and the waters of Poole Harbour running up toward Wareham, a small market town, to my right. Within a matter of minutes, I was turning into the car park of the Bankes Arms, a fine old pub that overlooks the bay. I left the car and strolled down to the beach, where I sat on an old wall in the bright sunshine. The beach huts were locked, and there was no sign of life. To my right I could see the Old Harry Rocks--three tall pinnacles of chalk standing in the sea, all that remains, at the landward end, of a ridge that once ran due east to the Isle of Wight. Like the Princess, I, too, just wanted to carry on walking. Suddenly, my radio crackled into life: “Ken, it’s me--can you hear me?” I fumbled in the large pockets of my old jacket, grabbed the radio, and said, “Yes. How is it going?” “Ken, this is amazing, I can’t believe it,” she said, sounding truly happy. Genuinely pleased for her, I hesitated before replying, but before I could speak she called again, this time with that characteristic mischievous giggle in her voice. “You never told me about the nudist colony!” she yelled, and laughed raucously over the radio. I laughed, too--although what I actually thought was “Uh-oh!” But judging from her remarks, whatever she had seen had made her laugh. At this point, I decided to walk toward her, after a few minutes seeing her distinctive figure walking along the water’s edge toward me. Two dogs had joined her and she was throwing sticks into the sea for them to retrieve; there were no crowd barriers, no servants, no police, apart from me, and no overattentive officials. Not a single person had recognized her. For once, everything for the Princess was “normal.” During the seven years I had worked for her, this was an extraordinary moment, one I shall never forget.

God indeed can be reached directly, for there is no distance between Him and His Son. His awareness is in everyone’s memory, and His Word is written on everyone’s heart. Yet this awareness and this memory can arise across the threshold of recognition only where all barriers to truth have been removed.

These five ways to be a catalyst can be organized into an acronym. Catalysts reduce Reactance, ease Endowment, shrink Distance, alleviate Uncertainty, and find Corroborating Evidence. Taken together, that forms an acronym, REDUCE. Which is exactly what great catalysts do. They REDUCE roadblocks. They change minds and incite action by reducing barriers to change.

Unknown Regions.” “I understood travel into the Unknown Regions was difficult.” “Indeed,” Thrawn said. “The hyperlanes are few and not easy to traverse. But system jumps are possible if a traveler has sufficient time and is content with traversing limited distances.” “And if one was not content with limited distances?” “One would need a careful study of the border,” Thrawn said. “Millennia ago a set of chained supernova explosions throughout this particular region threw planet- and moon-sized masses at high speeds across the stars. The movements of those masses continually alter the hyperlanes, changing the paths in ways that are difficult to calculate. Other phenomena in other parts of the border created similar barriers. The hyperlanes that remain largely intact are beset with other dangers.

It is triste to contemplate the winding down of the Universe into a cold, dark, lonely place, but we are a young species in a young Universe, with vast reaches of time before us. It is certainly true that there are countless worlds out there that could support life as we know it, and probably countless more that could support life as we don’t know it. It may be that the Universe is teeming with life waiting to make our acquaintance. Or, we may well be the first ones in our galaxy to make the leap to sentience. The vast distance between stars poses a severe barrier to individuals or even societies making the journey. Protoplasm is just too fragile and short-lived a medium to be up to the task of such voyaging. However, at a tenth the speed of light, the whole galaxy can be traversed in a million years. That’s a long time for protoplasm, but it is not a stretch to think of the data that makes us what we are—embodied perhaps in silicon or some other sturdy information-bearing material and reconstituted at destination—spreading throughout the galaxy, hopping from planet to planet along the way like Pacific Islanders in their canoes. If life—or complex life—is rare, it may well be our destiny to seed the Universe with an expanding wave of consciousness. But it is to be hoped that we will leave abundant worlds alone to develop their own destinies. There are worlds enough, and time.

The subject’s relationship to death undergoes a substantive transformation in the turn from a society of prohibition to a society of enjoyment. Despite the latter’s reduction of everything to immanence, the one transcendent moment that no amount of communication would seem to be able to eliminate is that of death. Death is a moment that transcends the immanence of life, indicating a radically inaccessible beyond (even if this beyond is nothingness itself ). It acts as a barrier that every subject must endure, and it is the necessity of this barrier that, for Heidegger, confirms our being-in-the-world. In Being and Time, Heidegger sees the inevitability of death as the one nonrelational moment within existence. That is to say, unlike every other moment of life, universal communication cannot reduce death to the level of the ordinary; it proves an insurmountable barrier. As Heidegger famously puts it, “The non- relational character of death understood in anticipation individualizes Dasein down to itself. This individualizing is a way in which the ‘there’ is disclosed for existence. It reveals the fact that any being-together-with what is taken care of and any being-with the others fails when one’s ownmost potentiality-of-being is at stake.” Death provides the subject with an experience of necessity—a necessary barrier—that constitutes the subject as such and that cannot be communicated or relativized. As such, it represents the moment of transcendence in the midst of immanence, a moment that universal immanence cannot include. Subjects experience their own death as a fundamental limit. However, at a time, as Baudrillard says, “when everything is available” and all distance evaporates, even the necessity of death disappears. Death becomes something contingent, not constitutive. One might encounter it—and then again one might not. The controlling idea in a world without distance is not that death doesn’t exist—one is confronted with it all the time in undeniable forms—but that it is avoidable. In Being and Time, Heidegger describes at length this attitude toward death (an attitude he of course labels “inauthentic”). According to Heidegger, “characteristic talk speaks about death as a constantly occurring ‘case.’ It treats it as something always already ‘real,’ and veils its character of possibility and concomitantly the two factors belonging to it, that it is nonrelational and cannot-be-bypassed.” We experience death as the result of “errors” in human calculation or behavior, rather than a moment constitutive for human existence proper. When death is just a “case” or the result of certain “behavior patterns,” I can focus entirely on my behavior that might prevent it—diet, exercise, “healthy living” in general—and not on the possibility that “cannot-be-bypassed,” the necessity that cannot be evaded. In this way, the idea of an insurmountable barrier disappears.

Though the society of enjoyment works to eliminate distance, it also spawns an opposite movement—an attempt to restore distance and transcendence. This accounts for the contemporary rise in fundamentalism, which emerges in response to the absence of distance. Fundamentalism seeks to restore the central role of prohibition in society and thereby restore a sense of distance and of a transcendent beyond. Both religious and nationalist versions of fundamentalism raise their central value (e.g., ethnic identity, religious practices) to a transcendent level: it cannot be captured through universal communication. In order to sustain this kind of elevation, fundamentalism attacks the nonstop motion such as we see in Angels in America. Nonstop motion has the effect of breaking down every barrier, and fundamentalism needs at least one barrier.

For Mescal was there. Far away she must be, a mere grain of sand in all that world of drifting sands, perhaps ill, perhaps hurt, but alive, waiting for him, calling for him, crying out with a voice that no distance could silence. He did not see the sharp peaks as pitiless barriers, nor the mesas and domes as black-faced death, nor the moisture-drinking sands as life-sucking foes to plant and beast and man. That painted wonderland had sheltered Mescal for a year. He had loved it for its color, its change, its secrecy; he loved it now because it had not been a grave for Mescal, but a home. ‘Therefore he laughed at the deceiving yellow distances in the foreground of glistening mesas, at the deceiving purple distances of the far-off horizon, The wind blew a song in his ears; the dry desert odors were fragrance in his nostrils; the sand tasted sweet between his teeth, and the quivering heat-waves, veiling the desert in transparent haze, framed beautiful pictures for his eyes.

(1) The Mindset of Strategy and Positioning (心持ちの事　付　座之次第) ◎ With regards to mindset as you engage in a contest, be calmer than normal and try to see into your opponent’s mind. The enemy whose voice becomes higher in pitch, eyes widen, face reddens, muscles bulge and face grimaces is basically incompetent and will [clumsily] hit through to the ground. When faced with a [second-rate] adversary such as this, maintain serenity of mind and observe his face dispassionately so as not to provoke him. Then, taking hold of your sword, smile and assume a position lower than the upper stance (jōdan). Coolly evade his blow as he tries to attack you. When the enemy appears somewhat perturbed by your unusual attitude, this is the time to strike. Also, if your opponent is quiet, eyes narrowed, body at ease, and he is holding his sword in a relaxed manner as if his fingers are floating on the hilt, assume that he is an expert. Do not saunter carelessly into his range. You must seize the initiative and assail him skillfully, driving him back and striking in quick succession. If you are nonchalant with such a competent opponent, he will force you back. It is crucial to ascertain how capable your enemy is. In terms of where you should position yourself, the same conditions apply in both spacious or cramped locations. Step in so that walls will not impede your sword swings from either side. Take an approximate stance with the long sword and nimbly close in on your foe. If your sword should collide with some barrier, the enemy will become emboldened and will hem you in. If your sword looks as if it might scrape the ceiling, determine the actual height with the tip and be mindful thereafter. You can employ either sword for this, as long as it is the one that cannot be used [in attack while you do this]. Keep the light behind you. With your usual training, be prepared to freely apply any kind of technique with a relaxed mind, but always execute with urgency. It is important to adapt according to the circumstances. (2) About Gaze (目付之事) ◎ Direct your eyes on the enemy’s face. Do not focus on anything else. Since the mind is projected in [facial] expressions, there is no place more revealing than the face to fix one’s gaze. The way of observing the enemy’s face is the same as looking through the mist at trees and rocks on an island two and a half miles [4 km] in the distance. It is the same as peering at [and identifying] birds perched atop a shanty 100 yards [91 meters] away through the falling sleet. It is also akin to beholding a decorative wooden board used to cover the ridge and purlin ends of a roof gable or the tiles on a hut. Calmly focus your gaze [to take everything in].

Raptail blanched visibly as he bowed to Ferahgo. Nobeast, not even the Assassin himself, liked to do business with Farran the Poisoner. The black fox was not even part of the horde, he merely followed at a short distance, going and coming as he pleased. Raptail trotted off to do his master’s bidding, dodging around rocks and behind sand barriers.

If I had lived in your time - Alice tells me - I would not have married, much as I loved my husband and my children. I would have pursued a career, become a doctor, travelled the world, broken down barriers and taken up women's causes. Too big an ambition? - she asks with a smile. Women were so repressed and frustrated in their hopes, and most lived in their husbands' shadow, though I did not. Mother was against me [Victoria is listening in the background], she did not understand me and was appalled at my plain speaking and directness of certain aspects of life she found difficult to discuss so openly, which I did not. We were so different. I upset her many times later in life and as I grew stronger in my convictions, I resented more and more her control on my life and distanced myself from her. It was not easy at first, but as her dislike of my actions and the things I did and said grew with her, she loosened her grip on me and let me go.

ROZ: My sister and I became guarded with each other in the weeks and months after our mother died. I don’t think either of us had a handle on what it was about, but I, in my characteristic way, was eager to roll up my sleeves and iron out some issues with her. She, less given to argument, preferred to keep her distance. Many is the time I drove through the streets of Boston presenting my case in the most cogent terms to a full courtroom just beyond the dashboard, while she was safely closeted a state away. My birthday came and went and still we had not managed to get together; of course I felt all the more put upon. Finally I had the grace to ask myself, “What’s happening here?” and I caught a glimpse of the in-between. All the energy I had been expending to shape a persuasive argument was actually propelling us apart. And I missed her—acutely. I thought that if I could just see her we surely could find some solutions. So I called her, and invited myself to her house for breakfast, and got up in the dark and was down in Connecticut by seven. There in the kitchen in her nightgown I found her, looking like my favorite sister in all the world. We talked gaily while we drank black Italian coffee, and then we took a long morning walk down the leafy dirt roads of Ashford, Connecticut, while her chocolate Lab, Chloe, ran ahead and came back, ran ahead and came back, in long arcs of perpetual motion. What did we talk about? The architecture, and the countryside, and the cats that Chloe was eager to visit at the farm ahead. We revisited scenes featuring our hilarious mother. We talked about my work, and about a paper she was about to present. My “case” never came up; it must have gotten lost somewhere along that wooded road because by the time I got in the car—my courtroom, my favorable jury—it was no longer on the docket. Did we resolve the issues? Obviously not, but the issues themselves are rarely what they seem, no matter what pains are taken to verify the scoreboard. We walked together, moved our arms, became joyous in the sunlight, and breathed in the morning. At that moment there were no barriers between us. And from that place, I felt our differences could easily be spoken. My disagreements with my sister were but blips on our screen compared to the hostilities individuals and nations are capable of when anger, fear, and the sense of injustice are allowed to develop unchecked. “Putting things aside” then becomes quite a different matter. At the apex of desperation and rage, we need a new invention to see us through.

The worst thing that ever happened to British athletics was Roger Bannister breaking the 4-minute mile barrier.

We are helpless as babies about this. Whatever we can see and do not understand and must acknowledge, we make over in our own image. The moon, the sea, the prairie — all present insurmountable barriers of distance. We cross them on the craft of egocentricity. We make the moon the marker of time and the dwelling place of desire; the sea the mirror, the bosom; the prairie the breadbasket.

In 1965, Daniel Patrick Moynihan, then an official in the U.S. Department of Labor, called the inner cities after the arrival of the southern migrants “a tangle of pathology.” He argued that what had attracted southerners like Ida Mae, George, and Robert was welfare: “the differential in payments between jurisdictions has to encourage some migration toward urban centers in the North,” he wrote, adding his own italics. Their reputation had preceded them. It had not been good. Neither was it accurate. The general laws of migration hold that the greater the obstacles and the farther the distance traveled, the more ambitious the migrants. “It is the higher status segments of a population which are most residentially mobile,” the sociologists Karl and Alma Taeuber wrote in a 1965 analysis of census data on the migrants, published the same year as the Moynihan Report. “As the distance of migration increases,” wrote the migration scholar Everett Lee, “the migrants become an increasingly superior group.” Any migration takes some measure of energy, planning, and forethought. It requires not only the desire for something better but the willingness to act on that desire to achieve it. Thus the people who undertake such a journey are more likely to be either among the better educated of their homes of origin or those most motivated to make it in the New World, researchers have found. “Migrants who overcome a considerable set of intervening obstacles do so for compelling reasons, and such migrations are not taken lightly,” Lee wrote. “Intervening obstacles serve to weed out some of the weak or the incapable.” The South had erected some of the highest barriers to migration of any people seeking to leave one place for another in this country. By the time the migrants made it out, they were likely willing to do whatever it took to make it, so as not to have to return south and admit defeat. It would be decades before census data could be further analyzed and bear out these observations. One myth they had to overcome was that they were bedraggled hayseeds just off the plantation. Census figures paint a different picture. By the 1930s, nearly two out of every three colored migrants to the big cities of the North and West were coming from towns or cities in the South, as did George Starling and Robert Foster, rather than straight from the field. “The move to northern cities was dominated by urban southerners,” wrote the scholar J. Trent Alexander. Thus the latter wave of migrants brought a higher level of sophistication than was assumed at the time. “Most Negro migrants to northern metropolitan areas have had considerable previous experience with urban living,” the Taeuber study observed. Overall, southern migrants represented the most educated segment of the southern black population they left, the sociologist Stewart Tolnay wrote in 1998. In 1940 and 1950, colored people who left the South “averaged nearly two more years of completed schooling than those who remained in the South.” That middle wave of migrants found themselves, on average, more than two years behind the blacks they encountered

Laura I am not careless about the feelings I have for you. I never expected to find myself wanting to share my life with another person again. As the years passed, I thought it was most unlikely, and now I see myself believing that to love someone is a connection to the deepest levels of the human heart. It isn’t about analyzing why or deciding if it is the right thing to do…, It is beyond that.” In a less serious tone, he asked, “Laura, do you think you could trust your heart? Could you just let soar whatever rises naturally in you, when you are not asking yourself, ‘What if?’ “I’m a patient guy, Laura. You may not be right where I am, but I am willing to wait until you are. I want you to be the love I could never forget, nor would want to forget, and I am eager to accept what comes with this kind of commitment.” Laura felt the uplift Jacob’s words brought her. Her heart fluttered, yet like a bird about to fly, she grasped it in her mind and arrested its flight. Jacob sensed the distance she was putting between them. Glancing down, he saw her hand, slightly splayed, lightly touching his chest It was a clear message, a barrier to him reaching out and gently folding her to him. But he covered his hand over hers and placed it over her heart. “Can you listen to your heart? It likes me.” He pleaded.

always completely relaxed. If you live with fear and consider yourself as something special, then automatically, emotionally, you are distanced from others. You then create the basis for feelings of alienation from others and loneliness. So, I never consider, even when giving a talk to a large crowd, that I am something special, I am ‘His Holiness the Dalai Lama,’” he said, mocking his venerated status. “I always emphasize that when I meet people, we are all the same human beings. A thousand people—same human being. Ten thousand or a hundred thousand—same human being—mentally, emotionally, and physically. Then, you see, no barrier. Then my mind remains completely calm and relaxed. If too much emphasis on myself, and I start to think I’m something special, then more anxiety, more nervousness.

it’s sometimes wise to add rather than remove communication barriers—and physical distance is one of the most protective barriers.

distance and time merged through the speed-of-light barrier.