A Quote by Robert Beer

Ideas are easy to come by, they spring effortlessly out of the vacuity of the mind and cost nothing. When they are held and projected onto one's self or others they become a project. When the project is enacted it becomes the work, and when the work is completed it appears to be self-existent. Creation is the process of form manifesting from emptiness, where that which arises from the mind comes into existence. Yet the distance between conception and realisation may be enormous, as vast as the distance between the stars.
In her previous novels, Maggie O'Farrell has often measured the distance between intimates and the unexpected intimacy of distance - geographic, temporal, cultural. In 'The Hand That First Held Mine' and 'The Distance Between Us,' characters separated by many miles or many years turn out to be joined in ways they never anticipated.
Over time as an actor, your life with a project can be so short lived because you come on, you do it, and then you're done. You have no control, no say, and all of a sudden there's all of this distance between the work you've put into something and the product as you see it appear on-screen.
The way I work, and the material we work with, I think if you analyze too much and have too many specific ideas, it just becomes a little bit too superficial, and then performances might become too self-conscious and project relatively narrow things.
The close-up has no equivalent in a narrative fashioned of words. Literature is totally lacking in any working method to enable it to isolate a single vastly enlarged detail in which one face comes forward to underline a state of mind or stress the importance of a single detail in comparison with the rest. As a narrative device, the ability to vary the distance between the camera and the object may be a small thing indeed, but it makes for a notable difference between cinema and oral or written narrative, in which the distance between language and image is always the same.
Once we have a firm practice of compassion our state of mind becomes stronger which leads to inner peace, giving rise to self-confidence, which reduces fear. This makes for constructive members of the community. Self-centredness on the other hand leads to distance, suspicion, mistrust and loneliness, with unhappiness as the result.
Independence is the recognition of the fact that yours is the responsibility of judgment and nothing can help you escape it-that no substitute can do your thinking, as no pinch-hitter can live your life-that the vilest form of self-abasement and self-destruction is the subordination of your mind to the mind of another, the acceptance of an authority over your brain, the acceptance of his assertions as facts, his say-so as truth, his edicts as middle-man between your consciousness and your existence.
I begin to understand that failure is its own reward. It is in the effort to close the distance between the work imagined and the work achieved wherein it is to be found that the ceaseless labor is the freedom of play, that what’s at stake isn’t a reflection in the mirror of fame but the escape from the prison of the self.
The passion of self-aggrandizement is persistent but plastic; it will never disappear from a vigorous mind, but may become morally higher by attaching itself to a larger conception of what constitutes the self.
Love requires that we overcome the traditional and self-defeating fears that place distance between ourselves and others.
There may be dead ground in between; and I may not have got The knack of judging a distance; I will only venture A guess that perhaps between me and the apparent lovers, (Who, incidentally, appear by now to have finished,) At seven o'clock from the houses, is roughly a distance Of about one year and a half.
If the denial of death is self-hatred, as it is to deny our freedom and live in fear of death (which is to say, to live in a form of bondage), then the acceptance and affirmation of death is indeed a form of self-love. But I'd want to make a distinction between a form of self-love which is essential to what it means to be human, and a narcissism of self-regard, like Rousseau's distinction between amour de soi and amour propre, self-love and pride.
The Self is the heart, self-luminous. Illumination arises from the heart and reaches the brain, which is the seat of the mind. The world is seen with the mind; so you see the world by the reflected light of the Self.
Creativity arises from a constant churn of ideas, and one of the easiest ways to encourage that fertile froth is to keep your mind engaged with your project. When you work regularly, inspiration strikes regularly.
Mind dissolves only when you don't choose. And when there is no mind, you are for the first time in your crystal clarity, for the first time in your original freshness. For the first time your real face is encountered. Mind is not there - the divider. Now existence appears as one. Mind has dropped; the barrier between you and existence is no more. Now you can look at existence with no mind. This is how a sage is born. With the mind - the world. With no mind - freedom, MOKSHA, KAIVALYA, NIRVANA. Cessation of the mind is cessation of the world.
Because no other could do it, he himself went to the greatest possible distance, the infinite distance. This infinite distance between God and God, this supreme tearing apart, this incomparable agony, this marvel of love, is the crucifixion. Nothing can be further from God than that which has been made accursed.
All beings exist in an invisible state and then come to a state of visibility. Change occurs only on the surface, for the self-existent glory remains unchanged; changing form does not affect the self-existent Reality. Atman, Soul or the Self, dwells in all that is perishable, yet it remains imperishable.
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