Like so many named places in California it was less an identifiable city than a grouping of concepts--census tracts, special purpose bond-issue districts, shopping nuclei, all overlaid with access roads to its own freeway.
Interpretation
The quote critiques the complex and often artificial nature of urban environments in California.
In this quote, Thomas Pynchon reflects on the fragmented and conceptual nature of urban development in California, suggesting that what we perceive as cities are often merely collections of bureaucratic divisions and infrastructure rather than cohesive, identifiable communities. This observation speaks to the disconnection and artificiality of modern life, where human experiences are overshadowed by administrative and financial considerations.
In practice
In a discussion about urban planning, this quote could illustrate the complexities of city design.
But a few choosing to venture deeper into the painful corridors of their affliction, found after a while that they could now grind and polish ever more exotic surfaces, hyperboloidial and even stranger, eventually including what we must term ‘imaginary’ shapes (which some preferred to term invisible).
It's been a prevalent notion. Fallen sparks. Fragments of vessels broken at the Creation. And someday, somehow, before the end, a gathering back to home. A messenger from the Kingdom, arriving at the last moment. But I tell you there is no such message, no such home -- only the millions of last moments . . . nothing more. Our history is an aggregate of last moments.
So the city became the material expression of a particular loss of innocence – not sexual or political innocence but somehow a shared dream of what a city might at its best prove to be – its inhabitants became, and have remained, an embittered and amnesiac race, wounded but unable to connect through memory to the moment of injury, unable to summon the face of their violator.
Losing faith is a complicated business and takes time. There are no epiphanies, no "moments of truth." It takes much thought and concentration in the later phases, which thenselves come about through an accumulation of small accidents: examples of general injustice, misfortune falling upon the godly, prayers of one's own unanswered.
If there is something comforting - religious, if you want - about paranoia, there is still also anti-paranoia, where nothing is connected to anything, a condition not many of us can bear for long.
He gazes through sunlight's buttresses, back down the refectory at the others, wallowing in their plenitude of bananas, thick palatals of their hunger lost somewhere in the stretch of morning between them and himself. A hundred miles of it, so suddenly. Solitude, even among the meshes of this war, can when it wishes so take him by the blind gut and touch, as now, possessively. Pirate's again some other side of a window, watching strangers eat breakfast.
The requirements for our evolution have changed. Survival is no longer sufficient. Our evolution now requires us to develop spiritually-to become emotionally aware and make responsible choices. It requires us to align ourselves with the values of the soul-harmony, cooperation, sharing, and reverence for life.
People's ability to forget what they do not want to know, to overlook what is before their eyes, was seldom put to the test better than in Germany at that time.
Since we live in a society that promotes faddism and temporary superficial adaptation of different values, we are easily convinced that changes have occurred in arenas where there has been little or no change.
I'm afraid that in the United States of America today the prevailing doctrine of justification is not justification by faith alone. It is not even justification by good works or by a combination of faith and works. The prevailing notion of justification in our culture today is justification by death. All one has to do to be received into the everlasting arms of God is to die.
One of the illusions of life is that the present hour is not the critical, decisive one.
Deep down there was understanding, not of the facts of our lives so much as of our essential natures.
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