We Are Poles Apart Quotes

Unending Love I seem to have loved you in numberless forms, numberless times... In life after life, in age after age, forever. My spellbound heart has made and remade the necklace of songs, That you take as a gift, wear round your neck in your many forms, In life after life, in age after age, forever. Whenever I hear old chronicles of love, it's age old pain, It's ancient tale of being apart or together. As I stare on and on into the past, in the end you emerge, Clad in the light of a pole-star, piercing the darkness of time. You become an image of what is remembered forever. You and I have floated here on the stream that brings from the fount. At the heart of time, love of one for another. We have played along side millions of lovers, Shared in the same shy sweetness of meeting, the distressful tears of farewell, Old love but in shapes that renew and renew forever. Today it is heaped at your feet, it has found its end in you The love of all man's days both past and forever: Universal joy, universal sorrow, universal life. The memories of all loves merging with this one love of ours - And the songs of every poet past and forever.

The conservatives who say, "Let us not move so fast," and the extremists who say, "Let us go out and whip the world ," would tell you that they are as far apart as the poles. But there is a striking parallel: They accomplish nothing; for they do not reach the people who have a crying need to be free.

Or maybe a person is just made up of a lot of people,” I say. “Maybe we’re accumulating these new selves all the time.” Hauling them in as we make choices, good and bad, as we screw up, step up, lose our minds, find our minds, fall apart, fall in love, as we grieve, grow, retreat from the world, dive into the world, as we make things, as we break things. He grins. “Each new self standing on the last one’s shoulders until we’re these wobbly people poles?” I die of delight. “Yes, exactly! We’re all just wobbly people poles!

And it’s suddenly, blindingly obvious. He’s too gloriously good-looking. We are poles apart and from two very different worlds. I have a vision of myself as Icarus flying too close to the sun and crashing and burning as a result. ~Anastasia

Now, as far as I was concerned, there are two ways of living, and because we're on a ball in space these were more or less exactly poles apart. The first, accept the world as it is. The world is concrete and considerable, with beauties and flaws both, and both immense, profound and perplexing, and if you can take it as it is and for what it is you'll all but guarantee an easier path, because it's a given that acceptance is one of the keys to any kind of contentment. The second, that acceptance is surrender, that there's a place for it, but that place is somewhere just before your last breath where you say "All right then, I have tried" and accept that you have lived and loved as best you could, have pushed against every wall, stood up after every disappointment, and until that last moment, you shouldn't accept anything, you should make things better.

I truly believed that a man should not be seen to be out front on feminism. That would be just like a man to try to take over the women's movement. We'd taken over everything else in history, in society, in the world, why not feminism, too? No, I don't think so.

Everything about them is blighted, dead. Feelings flake off & fall in dust. The senses, vitrified, can no longer experience pleasure; they crack at the least provocation. Each of us, within, was as if devoured by conflagration, & our hearts were no more than a pinch of ashes. Our souls were laid waste. For a long time now we had believed in nothing, not even nothingness. The nihilists of 1880 were a sect of mystics, dreamers, the routineers of universal happiness. We, of course, were poles apart from these credulous fools & their vaporous theories. We were men of action, technicians, specialists, the pioneers of a modern generation dedicated to death, the preachers of world revolution, the precursors of universal destruction, realists, realists. And there is no reality. What then? Destroy to rebuild or destroy to destroy? Neither the one nor the other. Angels or devils? No. You must excuse my smile: we were automats, pure & simple. We ran on like an idling machine until we were exhausted, pointlessly pointlessly, like life, like death, like a dream. Not even adversity had any charm for us.

Suddenly life was good, even glamorous. We were poor but didn’t know it, or maybe we did know, but we didn’t care, because my mother had stopped disappearing into her bedroom. Our apartment building was surrounded by empty lots, which were all that separated us from the ocean. Within a couple of decades, those stretches of undeveloped land – prime coastline real estate –would be built upon, with upscale apartment complexes and million-dollar houses with ocean views. But in 1967, those barren lots were our magnificent private playground. I had a tomboy streak and recruited neighborhood boys onto an ad hoc softball team. Dieter and my mother installed a tetherball pole, which acted as a magnet for kids in the neighborhood. For the first time in years, we were enjoying what felt like a normal, quasi-suburban existence, with us at the center of everything–the popular kids with the endless playground.

We are not a bit alike, you know," she said, "our characters are poles apart. I show everything on my face, whether I like people or not, whether I am angry or pleased. There's no reserve about me. Maxim is entirely different. Very quiet, very reserved. You never know what's going on in that funny mind of his. I lose my temper on the slightest provocation, flare up, and then it's all over. Maxim loses his temper once or twice in a year, and when he does--my God--he *does* lose it. I don't suppose he ever will with you. I should think you are a placid little thing.

And it would be startlingly cheap. IV estimates the “Save the Arctic” plan could be set up in just two years at a cost of roughly $20 million, with an annual operating cost of about $10 million. If cooling the poles alone proved insufficient, IV has drawn up a “Save the Planet” version, with five worldwide base stations instead of two, and three hoses at each site. This would put about three to five times the amount of sulfur dioxide into the stratosphere. Even so, that would still represent less than 1 percent of current worldwide sulfur emissions. IV estimates this plan could be up and running in about three years, with a startup cost of $150 million and annual operating costs of $100 million. So Budyko’s Blanket could effectively reverse global warming at a total cost of $250 million. Compared with the $1.2 trillion that Nicholas Stern proposes spending each year to attack the problem, IV’s idea is, well, practically free. It would cost $50 million less to stop global warming than what Al Gore’s foundation is paying just to increase public awareness about global warming. And there lies the key to the question we asked at the beginning of this chapter: What do Al Gore and Mount Pinatubo have in common? The answer is that Gore and Pinatubo both suggest a way to cool the planet, albeit with methods whose cost-effectiveness are a universe apart.

Why did I do it?" I finally asked him. "Because you couldn't stand it, because you were choking, that's why. Perfectly understandable." No, it was not understandable. Choking was just a word, a metaphor, a nothing. I myself had found the world crawling under my pillow that very same night. It was not an answer, not an explanation, yet it seemed the only one at hand, and the only word that said everything despite my mistrust of words. Why had I left her? Because I was living someone else's life, not mine. Because I wanted my life back, even if I didn't know what my life was or what I even wanted it to be. Because I wanted to be alone, or not with her, or with someone else, or, better yet, with no one at all. Because I wanted to find something of me in others only to realize that others were never going to be like me and ultimately had to be unclasped. thrown out, exploded, because estrangement is branded on the soul, because love itself was foreign to me, and in its place sat resentment and bile. Why had I even started with her? To be with someone instead of no one? To be like him? Or was I already, had always been like him, but in so different a guise that it was just as easy to think us poles apart? The Arab and the jew, the ill-tempered and the mild-mannered, the irascible and the forbearing, the this and the that! And yet, we came from the same mold, choked in the same way, and in the same way, lashed back, then ran away.

At the time of solitude, I went where Narmada was sleeping. She got awake and sat up. She neither got scared nor nervous but she immediately got off the bed. She kept both her hands tied on her chest. I was standing so close to her that my face was near her face. We could sense each other’s breath. I called out her name and could not speak anything else. After a moment, I started - “I love you Narmada…I like to be with you…I want to marry you.” She got nervous and said - “Please, go to your room, why have you come here? It may cause trouble if Jaanki sees us like this.” She was neck down. Her eyes were on the floor. Her heart was beating fast. “Don’t you want to talk to me? Why are you angry with me? Why don’t you trust on my feelings for you?” - I softly asked her. “I guess you don’t like my friendship with Varsha. You and Varsha are poles apart.” - I added. She said - “You please go. It would not be nice if someone sees us like this. I do not want anything from you.” I said - “But I am dying for you and I know you too are made for me.” Her eyes suddenly fell on maid behind the curtains of the door who was trying to listen to our conversation. Narmada said - “You please leave right now, we’ll talk later. Mom is not at home.” I went by on her prescriptive tone. She was fighting for her self-being and the reason was only Varsha. She felt suffocated with my friendship with Varsha. I was glad to hear her words - “WE’LL TALK LATER”. This meant, she gave her consent to my love. She understood my restlessness. -- Excerpts from Romantic Novel "Narmada

Only twice in literary history has there been a great period of tragedy, in the Athens of Pericles and in Elizabethan England. What these two periods had in common, two thousand years and more apart in time, that they expressed themselves in the same fashion, may give us some hint of the nature of tragedy, for far from being periods of darkness and defeat, each was a time when life was seen exalted, a time of thrilling and unfathomable possibilities. They held their heads high, those men who conquered at Marathon and Salamis, and those who fought Spain and saw the Great Armada sink. The world was a place of wonder; mankind was beauteous; life was lived on the crest of the wave. More than all, the poignant joy of heroism had stirred men’s hearts. Not stuff for tragedy, would you say? But on the crest of the wave one must feel either tragically or joyously; one cannot feel tamely. The temper of mind that sees tragedy in life has not for its opposite the temper that sees joy. The opposite pole to the tragic view of life is the sordid view. When humanity is seen as devoid of dignity and significance, trivial, mean, and sunk in dreary hopelessness, then the spirit of tragedy departs. “Sometime let gorgeous tragedy in sceptred pall come sweeping by.” At the opposite pole stands Gorki with The Lower Depths. Other poets may, the tragedian must, seek for the significance of life. An error strangely common is that this significance for tragic purposes depends, in some sort, upon outward circumstance, on pomp and feast and revelry, With mask, and antique pageantry— Nothing of all that touches tragedy. The surface of life is comedy’s concern; tragedy is indifferent to it. We do not, to be sure, go to Main Street or to Zenith for tragedy, but the reason has nothing to do with their dull familiarity. There is no reason inherent in the house itself why Babbitt’s home in Zenith should not be the scene of a tragedy quite as well as the Castle of Elsinore. The only reason it is not is Babbitt himself. “That singular swing toward elevation” which Schopenhauer discerned in tragedy, does not take any of its impetus from outside things. The

Never Let Me Down" (feat. Jay-Z, J-Ivy) [Intro:] Yeah Grandmama Told you I won't let you down Told you I won't let this rap game change me, right? [Chorus:] When it comes to being true, at least true to me One thing I found,one thing I found Oh no you'll neva let me down, Get up I get(down) Get up I get(down) Get up I get(down) Get up I get(down) Get up I get(down) Get up I get(down) [Jay-Z:] Yo, yo first I snatched the street then I snatched the charts, First had they ear now I hav they're heart, Rappers came and went, I've been hear from the start, Seen them put it together Watch them take it apart, See the Rovers roll up wit ribbons I've seen them re-poed, re-sold and re-driven So when I reload, he holds #1 position When u hot I'm hot And when your feet cold, mines is sizzelin It's plain to see Nigga's can't f*** wit me Cuz ima be that nigga fo life This is not an image This is God given This is hard liven Mixed wit crystal sipping It's the most consistent Hov Give you the most hits you can fit inside a whole disc and Nigga I'm home on these charts, y'all niggaz visitin It's Hov tradition, Jeff Gordan of rap I'm back to claim pole position, holla at ya boy [Chorus] [Kanye West:] I get down for my grandfather who took my momma Made her sit that seat where white folks ain't wanna us to eat At the tender age of 6 she was arrested for the sit in With that in my blood I was born to be different Now niggas can't make it to ballots to choose leadership But we can make it to Jacob and to the dealership That's why I hear new music And I just don't be feeling it Racism still alive they just be concealing it But I know they don't want me in the damn club They even made me show I.D to get inside of Sam's club I did dirt and went to church to get my hands scrubbed Swear I've been baptised at least 3 or 4 times But in the land where nigga's praise Yukons and getting paid It gon' take a lot more than coupons to get us saved Like it take a lot more than do-rags to get your waves Noting sadder than that day my girl father past away So I promised to Mr Rany I'm gonna marry your daughter And u know I gotta thank u for they way that she was brought up And I know that u were smiling when u see that car I bought her And u sent tears from heaven when u seen my car get balled up But I can't complaint what the accident did to my Left Eye Cuz look what a accident did to Left Eye First Aaliyah and now romeo must die I know a got angels watching me from the other side

I will have your things returned to your apartment tomorrow.” It made me sick in my stomach to hear those words. His untimely declarations were worse than….It was that raw, that demeaning, and made you feel like you were nothing but a let down…a total let down. Well, I wasn’t willing to be a let down to anyone…least of all to someone willing to drop me in front of my home tossing my heart into the air…waiting for love to find me in all the wrong places. He wore a look of regret on his face. “Jason will drive your car home for you.” “Oh…okay, well...I had a great time.” It was over. I was a statistic, a hash line on the totem pole of his sexual career. “You and I, we were...it was fun. I had fun.” He leaned in toward me, kissing me gently, regretfully. Are you kidding me?

Loretta was stuffing her belongings into her satchel when Hunter stepped into the lodge. He stood in the shadows a moment, watching her. The firelight fell across her, shimmering in her golden hair, flickering across the leather that skimmed her bent shoulders. She was sobbing. The sounds cut through him. “Blue Eyes?” His whisper snapped her head around. She sprang to her feet, his eyes huge with shock, her lips pale. “I’m leaving, Hunter.” Hunter stepped from the shadows, his heart catching at the way she retreated. “I was not at your wooden walls that day, Blue Eyes. I have spoken it.” He paused by the fire, not wanting to crowd her. “It is a God promise I make for you.” Sparkling with tears, her eyes met his. Her throat worked, and her mouth twisted. “Oh, Hunter, don’t you see it doesn’t make a difference?” She made a gesture toward his scalp pole. “From the first we knew it could never work between us. Somehow, for a few wonderful days, we lost sight of that. You’re a Comanche. I’m a tosi woman. We’re worlds apart.” “Look into me and say you have no love for me,” he commanded hoarsely. “All the love in the world can never change this.” “Say the words to me!” “I can’t. I do love you, don’t you see? What I must do has nothing to do with what’s between us.” “My heart sang only good things--” His voice caught, and he swallowed. “I thought the comb would bring you great gladness.” “I know that.” Loretta swiped at her cheeks and sniffed. “I’m not blaming you. It’s not your fault, Hunter, or mine, not even Red Buffalo’s. Don’t you see? This madness began long before we were born, and it’ll go on long after we’re all dead. Some things, no matter how sweet, how wonderful, just aren’t meant to be.

we often don’t treat individuals as individuals. We treat them as members of a group. And in so doing, we bring a freight of preconceptions and prejudices to our judgements.

Jordan Blashek and Chris Haugh found that a good way to reduce tension was to ‘strip away the labels’. ‘We learned to identify each other not as Democrats or Republicans with beliefs motivated by partisan ideology, but instead as the deeper identities that we both carried that matter to us,’ said Jordan.

if we first think about our own positive attributes (attributes not connected with our group), the boost we receive in self-esteem neutralises the negativity we would usually experience from a dalliance with ‘them’. Self-affirmation, it seems, gives people the inner security they need to accept new ideas that they would otherwise reject, and to abandon old ideas to which they would otherwise cling.

You have to be comfortable with being uncomfortable. And I think the key takeaway there is that if we continue to only speak to people who agree with us, we won’t make change. We won’t change people’s minds. So the first step is being comfortable with being uncomfortable: being willing to speak to people who don’t agree with you. The second is that we have to recognise that the people that we’re speaking to, that maybe we see as enemies or as adversaries, quite often have a lot more in common with us than we care to realise

Debate is good. Disagreement is good. Entrenching in our own beliefs to the extent that we can’t tolerate either does us much harm.

We reserve special thanks for our husbands. Will, Doug and Jimmy; and our children Evie, Teddy, Tomos, Anna and Ellie. Mummy can finally put down the laptop!

Because we can’t change reality when things we dislike or that cause us harm come to pass, we instead change our minds about them, persuading ourselves that they’re not really that bad.

opinions come first, and facts are interpreted to support them. This points to a wider truth touched on in Chapter 1, that many of our attitudes are rooted in predispositions established early in life and reinforced by the groups we interact with, and that, consequently, mere information is often insufficient to shift the dial.

Humans suffer from what is technically known as the illusion of explanatory depth (IOED).27 In other words, we tend to believe that we understand things far more precisely and coherently than we actually do.

So instead, we started having conversations where we entered with the intention just to learn from the other side. And we found that in doing so, it made our own positions better, and our own views stronger, more reasoned and nuanced. Second, we realised that a lot of our assumptions about the other side turned out to be wrong.

One final way to counter polarisation is to formulate a markedly different position from our usual one and come up with reasons for it. Can we understand why someone would hold such a view? It may be different from ours, but is it genuinely worse – or perhaps better

When disagreement comes from a socially different person, we are prompted to work harder. Diversity jolts us into cognitive action in ways that homogeneity simply does not.

In recent times, organisational diversity has tended to focus on the crucial issues of race and gender. But there’s a case to be made for ensuring a plurality of political views too, not least as, at a fundamental level, these encompass how we share resources across different groups

The conclusion of the American political philosopher John Rawls was that we need clearly defined ways to debate with one another, while protecting our political institutions, if we are each to remain free. We must find a way to disagree that does not ultimately undermine us all.

when we create stereotypes, we typically do so according to two dimensions – warmth and competence – which in turn drive our emotional response to them.62 Warmth is essentially tied up with the question, ‘What are this group’s intentions?’ Competence answers the question, ‘Is that group able to carry out its intentions?

Unending Love I seem to have loved you in numberless forms, numberless times… In life after life, in age after age, forever. My spellbound heart has made and remade the necklace of songs, That you take as a gift, wear round your neck in your many forms, In life after life, in age after age, forever. Whenever I hear old chronicles of love, its age-old pain, Its ancient tale of being apart or together. As I stare on and on into the past, in the end you emerge, Clad in the light of a pole-star piercing the darkness of time: You become an image of what is remembered forever. You and I have floated here on the stream that brings from the fount. At the heart of time, love of one for another. We have played along side millions of lovers, shared in the same Shy sweetness of meeting, the same distressful tears of farewell- Old love but in shapes that renew and renew forever. Today it is heaped at your feet, it has found its end in you The love of all man’s days both past and forever: Universal joy, universal sorrow, universal life. The memories of all loves merging with this one love of ours – And the songs of every poet past and forever.

Now, as far as I was concerned there are two ways of living, and because we’re on a ball in space these were more or less exactly poles apart. The first, accept the world as it is. The world is concrete and considerable, with beauties and flaws both, and both immense, profound and perplexing, and if you can take it as it is and for what it is you’ll all but guarantee an easier path, because it’s a given that acceptance is one of the keys to any kind of contentment. The second, that acceptance is surrender, that there’s a place for it but that place is somewhere just before your last breath where you say All right then, I have tried and accept that you have lived and loved as best you could, have pushed against every wall, stood up after every disappointment, and, until that last moment, you shouldn’t accept anything, you should make things better. This was more or less the philosophy of Tess Grogan, who, well into her nineties, kept the finest garden in Faha. We lost a garden, she’d say, speaking of the time of Adam like it wasn’t so long ago, pressing gently the swollen joints of her arthritic fingers and smiling the sagacious smile of the nonagenarian, ‘We lost a garden, our whole lives we have to remake it.

In the following paragraphs I will show how faith and surrender are present in the practice of all the limbs of Yoga. The foundation of any authentic yogic approach is moral discipline or yama (restraint or control). This is meant to regulate the social behavior of spiritual practitioners. Moral integrity is a must for the yogins and yoginīs who do not wish to fall prey to any attitudes and habits that countermand their spiritual aspirations. Through the universal application of the rules of yama, they ensure that they will never abuse the power—whether psychic or social—that is acquired in Yoga. There are five such rules. The root of all of them is said to be nonharming (ahimsā). This Sanskrit word is also frequently translated as “nonviolence.” It consists in unconditional nonmaliciousness toward all beings at all times and in all situations. Ahimsā has to be practiced not only in deed, but also in word and in thought. Thus it includes refraining from gossip and even thinking ill of a person, a whole group of people (e.g., xenophobia, racism, etc.), or even animate beings in general (i.e., speciesism). This presupposes a considerable degree of detachment or dispassion (vairāgya), which, as readers of the Yoga-Sūtra will know, is one of the two poles of Yoga—the other pole being constant application (abhyāsa) to the practical disciplines. How can ahimsā be said to be an expression of surrender and faith? The faith component in it is found in the recognition that our authentic Being, the Self, is beyond hurt (ahimsā), beyond ill (anāmaya), beyond sorrow (aduhkha), beyond pain (aklesha). We may surrender to it by acknowledging that our own authentic Being also is the authentic Being, or Self, in all other creatures and by treating them not as potential or actual enemies but as that universal benign Self. The virtue of nonharming, then, is grounded in the recognition that there is no cause for fear with regard to anybody or anything, since everyone and everything is that same Reality, or Singularity. Once we have overcome this fundamental fear, which is conjured up by the ego experiencing itself as an island apart from others, we also will be able to practice nonharming with consummate skill. The second constituent of the category of yama is truthfulness (satya). Here the traditional scriptures again demand of us that we cultivate this virtue in action, speech, and thought. The yogins or yoginīs who practice truthfulness in this way cannot possibly be prone to lying, hypocrisy, or deception. It is easy to see how this virtue is rooted in the moral principle of nonharming. Our faith in truthfulness is our faith in Truth, also called satya. And Truth is another name for the transcendental Reality, the Self. The Self is that in which there is not a single trace of falsehood; it is the Real. The sages also refer to it as tattva (thatness) and tathatā (thusness).

When the person in the church, let alone the person in the street, uses the word God, the thought is rarely of divine majesty. A well-known book is called Your God Is Too Small; it is a timely title. We are poles apart from our evangelical forefathers at this point, even when we confess our faith in their words.

When the person in the church, let alone the person in the street, uses the word God, the thought is rarely of divine majesty. A well-known book is called Your God Is Too Small; it is a timely title. We are poles apart from our evangelical forefathers at this point, even when we confess our faith in their words. When you start reading Luther, or Edwards, or Whitefield, though your doctrine may be theirs, you soon find yourself wondering whether you have any acquaintance at all with the mighty God whom they knew so intimately.

Our efforts to brace and strengthen the ceiling in the dark and dismal cellar of our home, with poles that were spaced about three feet apart, soon proved to be totally inadequate. We also fashioned window and door guards using scrap iron and steel as protection against the nightly rain of relentless horror by the bombings from above. Every time an air raid alarm sounded the five children and three women, living in this old building, stumbled down into the dark, damp basement. It was extremely difficult for one person to fit a baby carriage down the steep stairs and since my baby daughter’s pram was just too large for me to handle alone, I had to lift Ursula out of it and carry her down steep stairs to our makeshift subterranean pantry. The extreme cold of winter made the intolerable situation even worse. To care for little Ursula, my baby girl, I was forced to sit on the floor of this subterranean pantry. I can still remember the thick coarse material of the heavy coat I wore, as I crouched in what I thought was a protected corner, on the dirt floor. With the upturned collar of my heavy coat scratching my cheeks and uncertain of my surroundings, I fumbled and struggled in the dark and severe cold trying to burp, change and nurse my small, hungry child.

where she had lived with Marco for two years. The top few stories had fallen, including their apartment. Marauder webs coated the rest, and the aliens were scuttling across them. It had been a difficult two years, living in that cage, watching Marco spiral into the depression and madness of shell shock. But Addy missed those days now. We were alive. We were together. Tears filled her eyes. Now I don't know if I'll see you again, Poet. "Move!" The humans marched on, leaving the ruins behind. They entered a field where the rubble had been swept aside. Scattered fires burned, and metal poles rose from the ground, tall as electrical towers. Webs stretched between these jagged monoliths, and marauders crawled across them, overlooking the