Proximity Inspirational Quotes

Jesus said several times, “Come, follow me.” His was a program of “do what I do,” rather than “do what I say.” His innate brilliance would have permitted him to put on a dazzling display, but that would have left his followers far behind. He walked and worked with those he was to serve. His was not a long-distance leadership. He was not afraid of close friendships; he was not afraid that proximity to him would disappoint his followers. The leaven of true leadership cannot lift others unless we are with and serve those to be led.

My mother always wanted to live near the water," she said. "She said it's the one thing that brings us all together. That I can have my toe in the ocean off the coast of Maine, and a girl my age can have her toe in the ocean off the coast of Africa, and we would be touching. On opposite sides of the world.

When a young person, even a gifted one, grows up without proximate living examples of what she may aspire to become--whether lawyer, scientist, artist, or leader in any realm--her goal remains abstract. Such models as appear in books or on the news, however inspiring or revered, are ultimately too remote to be real, let alone influential. But a role model in the flesh provides more than inspiration; his or her very existence is confirmation of possibilities one may have every reason to doubt, saying, 'Yes, someone like me can do this.

So, time heals. Mostly. Sometimes carelessly. And in unsuspecting moments, the pain catches and reminds one of all that's been missing. The fulcrum of what might have been. But then it passes. Winter moves into spring and swallows return. The proximity of new skin returns to the sheets. Beauty does what is required. Jobs fulfil and conversations inspire. Loneliness becomes a mere Sunday. Scattered clothes. Empty bowls. Rotting fruit. Passing time. But still life in all its beauty and complexity.

We would never call inexplicable little insights 'hunches,' for fear of drawing the universe's attention. But they happened, and you knew you had been in the proximity of one that had come through if you saw a detective kiss his or her fingers and touch his or her chest where a pendant to Warsha, patron saint of inexplicable inspirations, would, theoretically, hang.

...somehow when it's real, when it's your life...that person can feel farther off and more unobtainable than an actual celebrity. Proximity doesn't breed familiarity.

Since my daughter died I am perfectly aware of death's proximity; and now, in my seventies, death is my friend. It's not true that she looks like a skeleton armed with a scythe and trailed by a rotten odor; she is a mature and elegant lady who smells of gardenias. At first she was lurking in the neighborhood, then in the house next door, and now she is waiting patiently in my garden. Sometimes, when I pass in fornt of her, we greet each and she reminds me that I should enjoy this day as if it were my last.

I used to want to witness to people, to tell them the story of God in digestible pieces, to win them over to my side. But more and more I am hearing the still small voice calling me to be the witness. To live in proximity to pain and suffering and injustice instead of high-tailing it to a more calm and isolated life. To live with eyes wide open on the edges of our world, the margins of our society

When a young person, even a gifted one, grows up without proximate living examples of what she may aspire to become—whether lawyer, scientist, artist, or leader in any realm—her goal remains abstract. Such models as appear in books or on the news, however inspiring or revered, are ultimately too remote to be real, let alone influential. But a role model in the flesh provides more than an inspiration; his or her very existence is confirmation of possibilities one may have every reason to doubt, saying, “Yes, someone like me can do this.

Perhaps because of this, he felt he always knew who and what he was, which is why, as he moved farther and then further away from the ranch and his childhood, he felt very little pressure to change or reinvent himself. He was a guest at college, a guest in graduate school, and now he was a guest in New York, a guest in the lives of the beautiful and thhe rich.He would never try to pretend he was born to such things, because he knew he wasn't; he was a ranch hand's son from western Wyoming, and his leaving didn't mean that everything he had once been was erased, written over by time and experiences and the proximity of money.

Perceiving the ugliness and selfishness of the soul marred by sin and the effects of sin can produce scrupulosity or despair if the mercy and goodness of God is not seen in close proximity. Bernard describes well the despair that can result from a partial knowledge of self, aware only of areas of sin, isolated from knowledge of God. If he does not know how good God is (Ps. 72:1), how kind and gentle (Ps. 85:5), how willing to pardon (Is. 55:7), will not his sensually-inspired reason argue with him and say: “What are you doing?

Whereas religious authority and proximity to God could be endlessly argued between different faiths or countries, Jefferson reasoned that a country based on the more narrowly defined rule of men—a democracy—was removed from this, freeing both religion and the government. This being the Enlightenment, Jefferson needed to convince the world’s nations that American independence should be respected as rational and correct, and that they should not intercede in the revolution, so he had to build the most inspiring and unassailable Enlightenment argument possible.

If I were to make a list of focus for well-being, I would begin with lifestyle (the totality of one’s circumstance and how that is engaged, including job and relationships, and proximity to nature), attending to the physical functions correctly (posture, breathing, exercise, food, rest, etc.), consistent expression of your natural range of qualities, working and playing well and hard, and designing things so that you are doing what compels you. Obviously, you can’t give this list out as a prescription for physical problems and diseases, but then again, it is probably the correct prescription. If one were to follow it, any specific problem, even extreme, would almost certainly resolve itself.

Non-rational creatures do not look before or after, but live in the animal eternity of a perpetual present; instinct is their animal grace and constant inspiration; and they are never tempted to live otherwise than in accord with their own animal dharma, or immanent law. Thanks to his reasoning powers and to the instrument of reason, language, man (in his merely human condition) lives nostalgically, apprehensively and hopefully in the past and future as well as in the present; has no instincts to tell him what to do; must rely on personal cleverness, rather than on inspiration from the divine Nature of Things; finds himself in a condition of chronic civil war between passion and prudence and, on a higher level of awareness and ethical sensibility, between egotism and dawning spirituality. But this "wearisome condition of humanity" is the indispensable prerequisite of enlightenment and deliverance. Man must live in time in order to be able to advance into eternity, no longer on the animal, but on the spiritual level; he must be conscious of himself as a separate ego in order to be able consciously to transcend separate selfhood; he must do battle with the lower self in older that he may become identified with that higher Self within him, which is akin to the divine Not-Self; and finally he must make use of his cleverness in order to pass beyond cleverness to the intellectual vision of Truth, the immediate, unitive knowledge of the divine Ground. Reason and its works "are not and cannot be a proximate means of union with God." The proximate means is "intellect," in the scholastic sense of the word, or spirit. In the last analysis the use and purpose of reason is to create the internal and external conditions favourable to its own transfiguration by and into spirit. It is the lamp by which it finds the way to go beyond itself. We see, then, that as a means to a proximate means to an End, discursive reasoning is of enormous value. But if, in our pride and madness, we treat it as a proximate means to the divine End (as so many religious people have done and still do), or if, denying the existence of an eternal End, we regard it as at once the means to Progress and its ever-receding goal in time, cleverness becomes the enemy, a source of spiritual blindness, moral evil and social disaster. At no period in history has cleverness been so highly valued or, in certain directions, so widely and efficiently trained as at the present time. And at no time have intellectual vision and spirituality been less esteemed, or the End to which they are proximate means less widely and less earnestly sought for. Because technology advances, we fancy that we are making corresponding progress all along the line; because we have considerable power over inanimate nature, we are convinced that we are the self-sufficient masters of our fate and captains of our souls; and because cleverness has given us technology and power, we believe, in spite of all the evidence to the contrary, that we have only to go on being yet cleverer in a yet more systematic way to achieve social order, international peace and personal happiness.

There are two fundamentally different ways for the strong to bend down to the weak, for the rich to help the poor, for the more perfect life to help the “less perfect.” This action can be motivated by a powerful feeling of security, strength, and inner salvation, of the invincible fullness of one’s own life and existence. All this unites into the clear awareness that one is rich enough to share one’s being and possessions. Love, sacrifice, help, the descent to the small and the weak, here spring from a spontaneous overflow of force, accompanied by bliss and deep inner calm. Compared to this natural readiness for love and sacrifice, all specific “egoism,” the concern for oneself and one’s interest, and even the instinct of “self-preservation” are signs of a blocked and weakened life. Life is essentially expansion, development, growth in plenitude, and not “self-preservation,” as a false doctrine has it. Development, expansion, and growth are not epiphenomena of mere preservative forces and cannot be reduced to the preservation of the “better adapted.” ... There is a form of sacrifice which is a free renunciation of one’s own vital abundance, a beautiful and natural overflow of one’s forces. Every living being has a natural instinct of sympathy for other living beings, which increases with their proximity and similarity to himself. Thus we sacrifice ourselves for beings with whom we feel united and solidary, in contrast to everything “dead.” This sacrificial impulse is by no means a later acquisition of life, derived from originally egoistic urges. It is an original component of life and precedes all those particular “aims” and “goals” which calculation, intelligence, and reflection impose upon it later. We have an urge to sacrifice before we ever know why, for what, and for whom! Jesus’ view of nature and life, which sometimes shines through his speeches and parables in fragments and hidden allusions, shows quite clearly that he understood this fact. When he tells us not to worry about eating and drinking, it is not because he is indifferent to life and its preservation, but because he sees also a vital weakness in all “worrying” about the next day, in all concentration on one’s own physical well-being. ... all voluntary concentration on one’s own bodily wellbeing, all worry and anxiety, hampers rather than furthers the creative force which instinctively and beneficently governs all life. ... This kind of indifference to the external means of life (food, clothing, etc.) is not a sign of indifference to life and its value, but rather of a profound and secret confidence in life’s own vigor and of an inner security from the mechanical accidents which may befall it. A gay, light, bold, knightly indifference to external circumstances, drawn from the depth of life itself—that is the feeling which inspires these words! Egoism and fear of death are signs of a declining, sick, and broken life. ... This attitude is completely different from that of recent modern realism in art and literature, the exposure of social misery, the description of little people, the wallowing in the morbid—a typical ressentiment phenomenon. Those people saw something bug-like in everything that lives, whereas Francis sees the holiness of “life” even in a bug.

There are two kinds, I think. The first, a friend with a small ‘f,’ is one you see from time to time, maybe go to a restaurant or a show with, talk with about general things. The relationship is inspired in a large part by either physical proximity or some particular interest in common.” “And the second kind?” “A friend with a capital ‘F’ is one you trust implicitly, one you go out of your way for and one who’ll go out of his or her way for you, one you might choose as a relative if relatives could be chosen. A big ‘F’ friend is someone you share deeper things with, emotional things like feelings and dreams.

Above her lateral line she was blacker than night; below she was a metallic silver. Her physically perfect body represented both the heaven and hell she possessed. She had the lustrous lines of a young mistress and brought all the trouble that accompanies one in her devious black eyes. She teased us by exposing herself from the depths but refused to surrender to our desires. Dreams and nightmares live in close proximity when marlin fishing.

This family was a walking list of romance tropes! You had royalty, sports, accidental pregnancy, marriage of convenience, grumpy sunshine, forced proximity, enemies to lovers, brother’s best friend, secret baby, and forbidden romance. I could easily write five or six from inspiration gathered in the last fifteen minutes. That begged the question. What trope would Braxton and I be? Obviously, sports, but it had to be more than that. Virgin, you dummy.

The Global Plan’s most impressive feature was its incredible adaptability – successive US administrations amended it every time bits of it came unstuck. Their policies toward Japan are an excellent example: after Mao’s unexpected victory, and the demise of the original plan to turn the Chinese mainland into a huge market for Japanese industrial output, US policy makers responded with a variety of inspired responses. First, they utilized the Korean War, turning it into an excellent opportunity to inject demand into the Japanese industrial sector. Secondly, they used their influence over America’s allies to allow Japanese imports freely into their markets. Thirdly, and most surprisingly, Washington decided to turn America’s own market into Japan’s vital space. Indeed, the penetration of Japanese imports (cars, electronic goods, even services) into the US market would have been impossible without a nod and a wink from Washington’s policy makers. Fourthly, the successor to the Korean War, the war in Vietnam, was also enlisted to boost Japanese industry further. A useful by-product of that murderous escapade was the industrialization of South East Asia, which further strengthened Japan by providing it, at long last, with the missing link – a commercial vital zone in close proximity.

This house has changed us, though. The kitchen is so welcoming that it's bringing us together. I feel closer to you, just because of proximity.

Muadh b. Jabal said, concerning [the excellence of] teaching and seeking knowledge, and I have seen it narrated directly from the Prophet SAW, 'Pursue knowledge, for pursuing it is reverence to God, seeking it is devotion, studying it with others is glorification, searching it out is striving in the path of God, teaching it to one who lacks knowledge is charity, bestowing it freely on those worthy of it brings proximity [to God]. [Knowledge] is an intimate companion in solitude, a friend in retreat, and a guide to religion; it heartens one in ease and difficulty; it is a vizier among noble companions and a close friend among strangers; it is a guiding light on the path to heaven. God elevates people [through knowledge], making them leaders, lords, and guides who are followed on the path of excellence; they are exemplars in goodness, their traces are followed closely and their comportment is closely noted; the angels seek out intimate friendship with them, and with their wings stroke them; every [creature] of the field or the desert seeks forgiveness for them, even the fish and the sea snakes of the oceans, the wild animals of dry land and its grazing beasts, [even] the heavens and its stars. All this because knowledge is the life of the heart [protecting it] from blindness, the light of eyesight [protecting it] from darkness, and the strength of the body [sustaining it] from weakness. The servant attains thought it the stations of the upright and loftiest degrees. Reflection on it equals fasting, and studying it with others equals devotion [i.e., superogatory prayers] through the night. Through it, God is obeyed, by it He is worshipped, by it His unity is affirmed, by it He is lauded, and by it He is approached with piety. By it family ties are maintained, and by it lawful and unlawful are known. Knowledge is the leader, and deeds his followers. Those who will be happy are inspired by it, and those who will be miserable are kept from it.

Nothing will give you emotional laryngitis like living in close proximity to someone who refuses to listen. Having emotions but no voice chokes the life out of relationships.

As Corcoran's Bake Shop boasted no back garden, and had no need for parking space thanks to its owner's preference for wheelbarrow delivery, the arrangement was a sound one for both parties. Benny Corcoran never minded having to share his alley space, encouraged it even, as the sharing allowed him proximity to his primary source of inspiration, Layla Aminpour's rosewater and cinnamon scent. Ever since the Babylon Café's opening, that first day when Benny crossed paths with Layla on his way from Fadden's Mini-Mart, the baker had been on a steady chrysalis-like course of transformation. Not only had he tripled his hot cross bun production and experimented with a black yeast and soda water ferment that pumped his sugar loaves to near Blarney Stone proportions, but he had dedicated himself to the rigors of an exercise regime that found him running up and down Croagh Patrick's stony path once a week, showers notwithstanding. Metamorphosis would have been an exaggeration had it been anyone but Benny Corcoran; the once puffy baker had turned his body and libido into a sinewy machine of redheaded virility- a development that did not bode well for his wife Assumpta's version of the marriage sacrament.

I also received a note from the Unknown, the first in two days. I pounced on it eagerly, for receiving his letters had come to be the most important part of my day. Instead of the long letter I had come to anticipate, it was short. I thank you for the fine ring. It was thoughtfully chosen and I appreciate the generous gesture, for I have to admit I would rather impute generosity than mere caprice behind the giving of a gift that cannot be worn. Or is this a sign that you wish, after all, to alter the circumscriptions governing our correspondence? I thought--to make myself clear--that you preferred your admirer to remain secret. I am not convinced you really wish to relinquish this game and risk the involvement inherent in a contact face-to-face. I dropped the note on my desk, feeling as if I’d reached for a blossom and had been stung by an unseen nettle. My first reaction was to sling back an angry retort that if gifts were to inspire such an ungallant response, then he could just return it. Except it was I who had inveighed, and at great length, against mere gallantry. In a sense he’d done me the honor of telling the truth-- And it was then that I had the shiversome insight that is probably obvious by now to any of my progeny reading this record: that our correspondence had metamorphosed into a kind of courtship. A courtship. As I thought back, I realized that it was our discussion of this very subject that had changed the tenor of the letters from my asking advice of an invisible mentor to a kind of long-distance friendship. The other signs were all there--the gifts, the flowers. Everything but physical proximity. And it wasn’t the unknown gentleman who could not court me in person--it was I who couldn’t be courted in person, and he knew it. So in the end I sent back only two lines: You have given me much to think about. Will you wear the ring, then, if I ask you to? I received no answer that day, or even that night. And so I sat through the beautiful concert of blended children’s voices and tried not to stare at Elenet’s profile next to the Marquis of Shevraeth, while feeling a profound sense of unhappiness, which I attributed to the silence from my Unknown. The next morning brought no note, but a single white rose.

Putting in place the most ambitious and daring objective isn't enough, it should be backed with an intricate plan and executed like hell, this is what i call the superiority framework, from proximity the dots might seem random and chaotic but from a strategist view these dots are so beautifully interconnected forming greatness in an absolute form

Moon Hiking by Maisie Aletha Smikle Once there was gnome Who lived in Rome Nalomb the gnome liked to roam So he climbed on top of a dome From the dome The gnome saw a drone Dangling in full sight Swaying like a huge kite Nalomb the gnome Watched the drone As the drone hovered And steadily maneuvered Uncomfortably close over his head Nalomb wished he had remained in bed Guided by gravity The drone stopped in close proximity On top of the dome Close to the gnome Was the drone Somewhere in Rome The gnome thought of going home But did not want to miss a chance to roam So Nalomb the gnome Climb into the drone He tightened the screws Fixed the bolts Checked the volts Load more power Then dialed the tower And reported after an hour Gone hiking on the moon See you very soon

If you really desire to hear God speak to you, your proximity to Him must be close like a shadow and your heart aligned with Him like a lover.

In the grand art of the word, a person comes closest to their own reality, yet this proximity demands a colossal effort. Sculpting words as an artist shapes marble, the writer measures their abilities against reality, a material as rigid and unpredictable. This endeavour is not devoid of ingenuity and refined techniques, but at its core, it holds something simpler and more human: relentless work. Although magic is present, it is often eclipsed by the effort and dedication required to transform words into the true mirror of our soul.

It’s often said that proximity doesn’t matter so much now—that we have virtual offices and online communities and social networks, so it doesn’t matter where we are physically. But I’m skeptical. I think online communities tend to group like with like, which is fine and perfect for some tasks, but sometimes inspiration comes from accidental meetings and encounters with people outside one’s own demographic, and that’s less likely if you only communicate with your “friends.

The first, which I discussed in chapter 9, is that our models of the world so distort what we perceive that they can make it hard to see what is right in front of us. (I’m using model somewhat generally here to mean the preconceptions we have built up over time that we use to evaluate what we see and hear as well as to reason and anticipate.) The second is that we don’t typically see the boundary between new information coming in from the outside and our old, established mental models—we perceive both together, as a unified experience. The third is that when we unknowingly get caught up in our own interpretations, we become inflexible, less able to deal with the problems at hand. And the fourth idea is that people who work or live together—people like Dick and Anne, for example—have, by virtue of proximity and shared history, models of the world that are deeply (sometimes hopelessly) intertwined with one another.

2. Evolve and Be God: As we invoke the presence of Source, holding the focus through our mantras, we are drawing more and more proximity to the object of worship and gradually, we attain all the attributes we are invoking, i.e., we slowly evolve to be Angelic, invoking the presence of God/Source.

To understand how revolutionary Pasteur’s contributions were, consider the previously popular ideas that attempted to explain why people got sick. For nearly two thousand years, the medical profession believed that four different bodily fluids—blood, phlegm, yellow bile, and black bile—dominated the health and moods of people. When they were in harmony, all was right with the world. When they were out of sync, people fell ill or into “bad humor.” The theory was known as humorism. Doctors were never quite certain what caused imbalance among these humors—ideas ranged from seasons to diet to evil spirits. So they experimented by trial and error to restore the necessary harmony of fluids—often with now seemingly barbaric methods such as bloodletting, which at the time was said to remedy hundreds of diseases. Sometimes, people got better. But most of the time, they got worse. And doctors were never sure why. By the nineteenth century, people began to blame disease on “miasmas” or “bad airs” that floated around dangerously. As hare-brained as it sounds today, “miasma theory” was actually an improvement over humorism because it spawned sanitary reforms that had the effect of removing real disease agents—bacteria. For example, in 1854, when cholera gripped London, the miasma explanation inspired massive, state-sponsored clearing of the air by draining cesspools. A physician of the time, John Snow, was able to isolate the pattern of new cholera cases and to conclude that new cases correlated to proximity to a specific water pump on Broad Street. Disease, he concluded, correlated with that pump—and therefore cholera was not transmitted through miasma, but likely through contaminated water. Snow’s work saved countless lives—and he has subsequently been recognized as one of the most important physicians in history. But while an improvement, Snow’s analysis still didn’t get to the root cause of what actually made those people sick.

Remember that love is free. It transcends space and time. It does not require physical proximity. Love is an ever-flowing energy and yet it is also tangible and intangible, imaginative and real, particles and waves. Love is an infinite paradox because it is all things.

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