Altering Direct Quotes

We walked to meet each other up at the time of our love and then we have been irresistibly drifting in different directions, and there's no altering that.

If you obsess over whether you are making the right decision, you are basically assuming that the universe will reward you for one thing and punish you for another. The universe has no fixed agenda. Once you make any decision, it works around that decision. There is no right or wrong, only a series of possibilities that shift with each thought, feeling, and action that you experience. If this sounds too mystical, refer again to the body. Every significant vital sign- body temperature, heart rate, oxygen consumption, hormone level, brain activity, and so on- alters the moment you decide to do anything… decisions are signals telling your body, mind, and environment to move in a certain direction.

Belief, like fear or love, is a force to be understood as we understand the theory of relativity and principals of uncertainty. Phenomena that determine the course of our lives. Yesterday, my life was headed in one direction. Today, it is headed in another. Yesterday, I believe I would never have done what I did today. These forces that often remake time and space, that can shape and alter who we imagine ourselves to be, begin long before we are born and continue after we perish. Our lives and our choices, like quantum trajectories, are understood moment to moment. That each point of intersection, each encounter, suggest a new potential direction. Proposition, I have fallen in love with Luisa Rey. Is this possible? I just met her and yet, I feel like something important has happened to me.

Nothing that happens on the surface of the sea can alter the calm of its depths

Perfectly Imperfect We have all heard that no two snowflakes are alike. Each snowflake takes the perfect form for the maximum efficiency and effectiveness for its journey. And while the universal force of gravity gives them a shared destination, the expansive space in the air gives each snowflake the opportunity to take their own path. They are on the same journey, but each takes a different path. Along this gravity-driven journey, some snowflakes collide and damage each other, some collide and join together, some are influenced by wind... there are so many transitions and changes that take place along the journey of the snowflake. But, no matter what the transition, the snowflake always finds itself perfectly shaped for its journey. I find parallels in nature to be a beautiful reflection of grand orchestration. One of these parallels is of snowflakes and us. We, too, are all headed in the same direction. We are being driven by a universal force to the same destination. We are all individuals taking different journeys and along our journey, we sometimes bump into each other, we cross paths, we become altered... we take different physical forms. But at all times we too are 100% perfectly imperfect. At every given moment we are absolutely perfect for what is required for our journey. I’m not perfect for your journey and you’re not perfect for my journey, but I’m perfect for my journey and you’re perfect for your journey. We’re heading to the same place, we’re taking different routes, but we’re both exactly perfect the way we are. Think of what understanding this great orchestration could mean for relationships. Imagine interacting with others knowing that they too each share this parallel with the snowflake. Like you, they are headed to the same place and no matter what they may appear like to you, they have taken the perfect form for their journey. How strong our relationships would be if we could see and respect that we are all perfectly imperfect for our journey.

Each of us needs periods in which our minds can focus inwardly. Solitude is an essential experience for the mind to organize its own processes and create an internal state of resonance. In such a state, the self is able to alter its constraints by directly reducing the input from interactions with others. (p. 235)

The only ship you can truly steer in this ocean is the one you're sailing. Quit trying to alter the winds; harness them.

Alien superweapons were used,” Alex said, walking into the room, sleep-sweaty hair standing out from his skull in every direction. “The laws of physics were altered, mistakes were made.

all addictions—whether to drugs or to non-drug behaviors—share the same brain circuits and brain chemicals. On the biochemical level the purpose of all addictions is to create an altered physiological state in the brain. This can be achieved in many ways, drug taking being the most direct. So an addiction is never purely “psychological”; all addictions have a biological dimension.

Dear God Please take away my pain and despair of yesterday and any unpleasant memories and replace them with Your glorious promise of new hope. Show me a fresh HS-inspired way of relating to negative things that have happened. I ask You for the mind of Christ so I can discern Your voice from the voice of my past. I pray that former rejection and deep hurts will not color what I see and hear now. Help me to see all the choices I have ahead of me that can alter the direction of my life. I ask You to empower me to let go of the painful events and heartaches that would keep me bound. Thank You for Your forgiveness that You have offered to me at such a great price. Pour it into my heart so I can relinquish bitterness hurts and disappointments that have no place in my life. Please set me free to forgive those who have sinned against me and caused me pain and also myself. Open my heart to receive Your complete forgiveness and amazing grace. You have promised to bind up my wounds Psa 147:3 and restore my soul Psa 23:3 . Help me to relinquish my past surrender to You my present and move to the future You have prepared for me. I ask You to come into my heart and make me who You would have me to be so that I might do Your will here on earth. I thank You Lord for all that’s happened in my past and for all I have become through those experiences. I pray You will begin to gloriously renew my present.

You will find there are times you must grasp your life with both hands and forcefully steer it in a new direction and then strain to hold your course until the storms of fear, weakness, and doubt abate.

A single action can cause a life to veer off in a direction it was never meant to go. Falling in love can do that, you think. And so can a wild party. You marvel at the way each has the power to forever alter an individual's compass. And it is the knowing that such a thing can so easily happen, as you did not know before, not really, that has fundamentally changed you and your son.

Fate and destiny go hand in hand. It is impossible to change our destiny. Only the path upon which we walk to reach our destination alters. If we should stray from that path, fate will take control and guide us in the right direction.

You cant ever know anyone completely, can you? I mean, we're ever changing, maturing, growing...Each day we're confronted by new outside influences that have us forever making decisions that take us one or two steps in one direction or the other - continually altering our course. - Jason Miller

Sometimes I still feel that there are two of me: one clean, flawless picture, the other imperfect and cracked; one boy, one girl; one voice that speaks aloud and one that whispers in my ear; one publicly known to have been troubled but be on the mend, the other who has privately lost something to do with innocence and gained something to do with knowledge and adulthood that can never be undone. I feel sometimes there are things that tear me in two directions, that there are two sets of thoughts that grow side by side. But then I realize that I am whole, whatever that means and does not mean; I am complete without the need for additions or alteration.

In one day I had altered my life; my life, therefore, was alterable. This simple axiom did not call out for exegesis; no, it entered my bloodstream directly, as powerful as heroin. I could feel it pump and surge, the way it brightened my veins to a kind of glass. I had wakened that morning to narrowness and predestination and now I was falling asleep in the storm of my own free will.

Unfortunately, religion often works to shrink and tame the very wild and mysterious forces that first drew our wonder. In the process of making the inexplicable safe for the masses, the possibilities for real illusion-piercing insight becomes reduced. One might say that they are only available to those who dare to ride the breaking crest of direct life-altering experience.

We’re all human and we all screw up. We all make big, messy, life-altering mistakes, and sometimes it’s for selfish, superficial reasons like what I did…and sometimes it’s because the universe throws you a curveball, forcing you in a direction you never saw coming.

What holds true for the individual holds true for a society. It is never static; if it does not grow, it decays; if it does not transcend the status quo for the better, it changes for the worse. Often we, the individual or the people who make up a society, have the illusion we could stand still and not alter the given situation in the one or the other direction. This is one of the most dangerous illusions. The moment we stand still, we begin to decay.

And therein lay the crux of her problem. She didn’t trust God to direct her steps. When trouble loomed, she altered her course, convincing herself she was displaying wisdom and the courage of her convictions. Yet in actuality, she was surrendering to fear, letting it control her in place of the Lord’s hand

It’s a wondrous thing, that a decision to act releases energy in the personality. For days on end a person may drift along without much energy. Having no particular sense of direction and having no will to change. Then, something happens to alter the pattern. It may be something very simple and inconsequential in itself. But it stabs awake, it alarms, it disturbs. In a flash, one gets a vivid picture of oneself, and it passes. The result is decision. Sharp, defenitive decision. In the wake of the decision, yes, even as a part of the decision itself, energy is released. The act of decision sweeps all before it, and the life of the individual maybe changed forever.

Everything we do is for the purpose of altering consciousness. We form friendships so that we can feel love and avoid loneliness…. We read for the pleasure of thinking another person's thoughts. Every waking moment, and even in our dreams, we struggle to direct the flow of sensation, emotion, and cognition towards states of consciousness that we value.

Seeking God first will always put us in the correct position and aim us in the right direction to move into the future God has for us.

…I still have some respect. Respect for those who read. For those who snatch important time from their lives so as to construct a new one. Nothing is more powerful than reading; no one is a greater liar than he who holds that reading a book is a passive gesture…Reading is a dangerous act, because it gives shape and dimension to words, it incarnates and disperses them in all directions. It turns everything upside down and makes change and tickets and lint fall out of the pockets of the world…to know is the first step toward change. My respect goes to those people who don’t throw these stories away, who don’t neglect them, who make them their own. Those who feel the words on their skin, who carve them in their flesh, who build a new vocabulary – they are altering the direction of the world, because they have understood how to be in it.

Coordination' occurred with astonishing speed, even in sectors of life not directly targeted by specific laws, as Germans willingly placed themselves under the sway of Nazi rule, a phenomenon that became known as Selbtsgleichschaltung, or 'self-coordination.' Change came to Germany so quickly and across such a wide front that German citizens who left the country for business or travel returned to find everything around them altered, as if they were characters in a horror movie who come back to find that people who once were their friends, clients, patients, and customers have become different in ways hard to discern.

It is magnificent. At the moment of impact, the king's eyes are open, his body braced for the atteint; he takes the blow perfectly, its force absorbed by a body securely armoured, moving in the right direction, moving at the right speed. His colour does not alter. His voice does not shake. "Healthy?" he says. "Then I thank God for his favour to us. As I thank you, my lords, for this comfortable intelligence." He thinks, Henry has been rehearsing. I suppose we all have. The king walks away towards his own rooms. Says over his shoulder, "Call her Elizabeth. Cancel the jousts.

Don't let your tragedies fool you, they were never meant to alter your path; just re-pave your direction. Spend time nurturing the things that once tore you apart and you will find within you, your most empowering strength.

When I speak of the spiritual, I refer to the recognition within everyone that there is a place of mystery in our lives where forces that are beyond human desire or will alter circumstances and/or guide and direct us. I call these forces divine spirit. When we choose to lead a spirit-filled life, we recognize and celebrate the presence of transcendent spirits.

Some highly competent authorities are convinced that the setter is directly derived from the spaniel, and has probably been slowly altered from it. It is known that the English pointer has been

Einstein said the arrow of time flies in only one direction. Faulkner, being from Mississippi, understood the matter differently. He said the past is never dead; it's not even past. All of us labor in webs spun long before we were born, webs of heredity and environment, of desire and consequence, of history and eternity. Haunted by wrong turns and roads not taken, we pursue images perceived as new but whose provenance dates to the dim dramas of childhood, which are themselves but ripples of consequence echoing down the generations. The quotidian demands of life distract from this resonance of images and events, but some of us feel it always. And who among us, offered the chance, would not relive the day or hour in which we first knew love, or ecstasy, or made a choice that forever altered our future, negating a life we might have had? Such chances are rarely granted. Memory and grief prove Faulkner right enough, but Einstein knew the finality of action. If I cannot change what I had for lunch yesterday, I certainly cannot unmake a marriage, erase the betrayal of a friend, or board a ship that left port twenty years ago.

Because language and society are so closely linked, it is possible, in some cases, to encourage social change by directing attention towards linguistic reflections of aspects of society that one would like to see altered.

A better life can only come when the consciousness of men is altered for the better; and therefore, those who wish to improve life must direct all their efforts towards changing both their own and other people’s consciousness.

My mother's suffering grew into a symbol in my mind, gathering to itself all the poverty, the ignorance, the helplessness; the painful, baffling, hunger-ridden days and hours; the restless moving, the futile seeking, the uncertainty, the fear, the dread; the meaningless pain and the endless suffering. Her life set the emotional tone of my life, colored the men and women I was to meet in the future, conditioned my relation to events that had not yet happened, determined my attitude to situations and circumstances I had yet to face. A somberness of spirit that I was never to lose settled over me during the slow years of my mother's unrelieved suffering, a somberness that was to make me stand apart and look upon excessive joy with suspicion, that was to make me keep forever on the move, as though to escape a nameless fate seeking to overtake me. At the age of twelve, before I had one year of formal schooling, I had a conception of life that no experience would ever erase, a predilection for what was real that no argument could ever gainsay, a sense of the world that was mine and mine alone, a notion as to what life meant that no education could ever alter, a conviction that the meaning of living came only when one was struggling to wring a meaning out of meaningless suffering. At the age of twelve I had an attitude toward life that was to endure, that was to make me seek those areas of living that would keep it alive, that was to make me skeptical of everything while seeking everything, tolerant of all and yet critical. The spirit I had caught gave me insight into the sufferings of others, made me gravitate toward those whose feelings were like my own, made me sit for hours while others told me of their lives, made me strangely tender and cruel, violent and peaceful. It made me want to drive coldly to the heart of every question and it open to the core of suffering I knew I would find there. It made me love burrowing into psychology, into realistic and naturalistic fiction and art, into those whirlpools of politics that had the power to claim the whole of men's souls. It directed my loyalties to the side of men in rebellion; it made me love talk that sought answers to questions that could help nobody, that could only keep alive in me that enthralling sense of wonder and awe in the face of the drama of human feeling which is hidden by the external drama of life.

Monogamous marriage changes men psychologically, even hormonally, and has downstream effects on societies. Although this form of marriage is neither “natural” nor “normal” for human societies—and runs directly counter to the strong inclinations of high-status or elite men—it nevertheless can give religious groups and societies an advantage in intergroup competition. By suppressing male-male competition and altering family structure, monogamous marriage shifts men’s psychology in ways that tend to reduce crime, violence, and zero-sum thinking while promoting broader trust, long-term investments, and steady economic accumulation

MODESTY AT A WEDDING means rejoicing fully in the singing, dancing, and feasting while inwardly striving to direct all of those activities for the happiness of the wedding couple, not for oneself. —RABBI NOSSON TZVI FINKEL, THE ALTER OF SLABODKA (1849–1927)

In the dark he glimmered with starlight. When they altered directions the swelling hush of the wind filled her ears, but when they glided, when they rode the wings of the air itself, she heard only him. The whispered resonance of his flight, respiration, heartbeat. Quiet. As if the cosmos had never held anything but them, as if above and below, in all the black glittering solitude of the universe, there would never be anyone else but them.

The Party intellectual knows in which direction his memories must be altered; he therefore knows that he is playing tricks with reality; but by the exercise of doublethink he also satisfies himself that reality is not violated.

Outside and inside, life and soul, appear as parallels in “case history” and “soul history.” A case history is a biography of historical events in which one took part: family, school, work, illness, war, love. The soul history often neglects entirely some or many of these events, and spontaneously invents fictions and “inscapes” without major outer correlations. The biography of the soul concerns experience. It seems not to follow the one-way direction of the flow of time, and it is reported best by emotions, dreams, and fantasies … The experiences arising from major dreams, crises, and insights give definition to the personality. They too have “names” and “dates” like the outer events of case history; they are like boundary stones, which mark out one’s own individual ground. These marks can be less denied than can the outer facts of life, for nationality, marriage, religion, occupation, and even one’s own name can all be altered … Case history reports on the achievements and failures of life with the world of facts. But the soul has neither achieved nor failed in the same way … The soul imagines and plays – and play is not chronicled by report. What remains of the years of our childhood play that could be set down in a case history? … Where a case history presents a sequence of facts leading to diagnosis, soul history shows rather a concentric helter-skelter pointing always beyond itself … We cannot get a soul history through a case history.

Here one comes upon an all-important English trait: the respect for constituitionalism and legality, the belief in 'the law' as something above the state and above the individual, something which is cruel and stupid, of course, but at any rate incorruptible. It is not that anyone imagines the law to be just. Everyone knows that there is one law for the rich and another for the poor. But no one accepts the implications of this, everyone takes for granted that the law, such as it is, will be respected, and feels a sense of outrage when it is not. Remarks like 'They can't run me in; I haven't done anything wrong', or 'They can't do that; it's against the law', are part of the atmosphere of England. The professed enemies of society have this feeling as strongly as anyone else. One sees it in prison-books like Wilfred Macartney's Walls Have Mouths or Jim Phelan's Jail Journey, in the solemn idiocies that take places at the trials of conscientious objectors, in letters to the papers from eminent Marxist professors, pointing out that this or that is a 'miscarriage of British justice'. Everyone believes in his heart that the law can be, ought to be, and, on the whole, will be impartially administered. The totalitarian idea that there is no such thing as law, there is only power, has never taken root. Even the intelligentsia have only accepted it in theory. An illusion can become a half-truth, a mask can alter the expression of a face. The familiar arguments to the effect that democracy is 'just the same as' or 'just as bad as' totalitarianism never take account of this fact. All such arguments boil down to saying that half a loaf is the same as no bread. In England such concepts as justice, liberty and objective truth are still believed in. They may be illusions, but they are powerful illusions. The belief in them influences conduct,national life is different because of them. In proof of which, look about you. Where are the rubber truncheons, where is the caster oil? The sword is still in the scabbard, and while it stays corruption cannot go beyond a certain point. The English electoral system, for instance, is an all but open fraud. In a dozen obvious ways it is gerrymandered in the interest of the moneyed class. But until some deep change has occurred in the public mind, it cannot become completely corrupt. You do not arrive at the polling booth to find men with revolvers telling you which way to vote, nor are the votes miscounted, nor is there any direct bribery. Even hypocrisy is powerful safeguard. The hanging judge, that evil old man in scarlet robe and horse-hair wig,whom nothing short of dynamite will ever teach what century he is living in, but who will at any rate interpret the law according to the books and will in no circumstances take a money bribe,is one of the symbolic figures of England. He is a symbol of the strange mixture of reality and illusion, democracy and privilege, humbug and decency, the subtle network of compromises, by which the nation keeps itself in its familiar shape.

You may set your mind at rest, Miss Anstruther-Wetherby." He glanced down, the planes of his face granite-hard. "I'm not marrying you because of any social stricture. That, if you consider it, is a nonsensical idea. Cynsters, as you well know, do not give a damn about social strictures. Society, as far as we're concerned, can think what it pleases—it does not rule us." "But… if that's the case—and given your reputation I can readily believe it is—why insist on marrying me?" "Because I want to." The words were delivered as the most patently obvious answer to a simple question. Honoria held on to her temper. "Because you want to?" He nodded. "That's it? Just because you want to?" The look he sent her was calculated to quell. "For a Cynster, that's a perfectly adequate reason. In fact, for a Cynster, there is no better reason." He looked ahead again; Honoria glanced at his profile. "This is ridiculous. You only set eyes on me yesterday, and now you want to marry me?" Again he nodded. "Why?" The glance he shot her was too brief for her to read. "It so happens I need a wife, and you're the perfect candidate." With that, he altered their direction and lengthened his stride even more. "I am not a racehorse." His lips thinned, but he slowed--just enough so she didn't have to run. They'd gained the graveled walk that circled the house. It took her a moment to replay his words, another to see their weakness. "That's still ridiculous. You must have half the female population of the ton waiting to catch your handkerchief every time you blow your nose." He didn't even glance her way. "At least half." "So why me?" Devil considered telling her--in graphic detail. Instead, he gritted his teeth and growled: "Because you're unique." "Unique?" Unique in that she was arguing.

Emotions, as always, were the enemy, dangerous and deceptive. They clouded judgments, they altered reality, they directed focus from what was important.

Imagination is not, as some poets have thought, simply synonymous with good. It may be either good or evil. As long as art remained primarily mimetic, the evil which imagination could do was limited by nature. Again, as long as it was treated as an amusement, the evil which it could do was limited in scope. But in an age when the connection between imagination and figuration is beginning to be dimly realized, when the fact of the directionally creator relation is beginning to break through into consciousness, both the good and the evil latent in the working of imagination begin to appear unlimited. We have seen in the Romantic movement an instance of the way in which the making of images may react upon the collective representations. It is a fairly rudimentary instance, but even so it has already gone beyond the dreams and responses of a leisured few. The economic and social structure of Switzerland is noticeably affected by its tourist industry, and that is due only in part to increased facilities of travel. It is due not less to the condition that (whatever may be said about their ‘particles’) the mountains which twentieth-century man sees are not the mountains which eighteenth-century man saw. It may be objected that this is a very small matter, and that it will be a long time before the imagination of man substantially alters those appearances of nature with which his figuration supplies him. But then I am taking the long view. Even so, we need not be too confident. Even if the pace of change remained the same, one who is really sensitive to (for example) the difference between the medieval collective representations and our own will be aware that, without traveling any greater distance than we have come since the fourteenth century, we could very well move forward into a chaotically empty or fantastically hideous world. But the pace of change has not remained the same. It has accelerated and is accelerating. We should remember this, when appraising the aberrations of the formally representational arts. Of course, in so far as these are due to affectation, they are of no importance. But in so far as they are genuine, they are genuine because the artist has in some way or other experienced the world he represents. And in so far as they are appreciated, they are appreciated by those who are themselves willing to make a move towards seeing the world in that way, and, ultimately therefore, seeing that kind of world. We should remember this, when we see pictures of a dog with six legs emerging from a vegetable marrow or a woman with a motorbicycle substituted for her left breast.

Your direction toward your destiny will never be altered, and your course will never be corrected if you are still sitting by the side of the road. You must stay in motion—and stay alert for God’s winks.

What happens when a new work of art is created is something that happens simultaneously to all the works of art which preceded it. The existing monuments form an ideal order among themselves, which is modified by the introduction of the new (the really new) work of art among them. The existing order is complete before the new work arrives; for order to persist after the supervention of novelty, the whole existing order must be, if ever so slightly, altered; and so the relations, proportions, values of each work of art toward the whole are readjusted; and this is conformity between the old and the new. Whoever has approved this idea of order, of the form of European, of English literature will not find it preposterous that the past should be altered by the present as much as the present is directed by the past.

He had so long since ceased to direct his life toward any ideal goal, and had confined himself to the pursuit of quotidian satisfactions, that he had come to believe, though without ever formally stating his belief even to himself that he would remain all his life in that condition, which only death could alter.

Brain scans prove that patients who’ve sustained significant childhood trauma have brains that look different from people who haven’t. Traumatized brains tend to have an enlarged amygdala—a part of the brain that is generally associated with producing feelings of fear. Which makes sense. But it goes further than that: For survivors of emotional abuse, the part of their brain that is associated with self-awareness and self-evaluation is shrunken and thin. Women who’ve suffered childhood sexual abuse have smaller somatosensory cortices—the part of the brain that registers sensation in our bodies. Victims who were screamed at might have an altered response to sound. Traumatized brains can result in reductions in the parts of the brain that process semantics, emotion and memory retrieval, perceiving emotions in others, and attention and speech. Not getting enough sleep at night potentially affects developing brains’ plasticity and attention and increases the risk of emotional problems later in life. And the scariest factoid, for me anyway: Child abuse is often associated with reduced thickness in the prefrontal cortex, the part of the brain associated with moderation, decision-making, complex thought, and logical reasoning. Brains do have workarounds. There are people without amygdalae who don’t feel fear. There are people who have reduced prefrontal cortices who are very logical. And other parts of the brain can compensate, make up the lost parts in other ways. But overall, when I looked at the breadth of evidence, the results felt crushing. The fact that the brain’s cortical thickness is directly related to IQ was particularly threatening to me. Even if I wasn’t cool, or kind, or personable, I enjoyed the narrative that I was at least effective. Intelligent. What these papers seemed to tell me is that however smart I am, I’m not as smart as I could have been had this not happened to me. The questions arose again: Is this why my pitches didn’t go through? Is this why my boss never respected me? Is this why I was pushed to do grunt work in the back room?

However we resolve the issue in our individual homes, the moral challenge is, put simply, to make work visible again: not only the scrubbing and vacuuming, but all the hoeing, stacking, hammering, drilling, bending, and lifting that goes into creating and maintaining a livable habitat. In an ever more economically unequal world, where so many of the affluent devote their lives to ghostly pursuits like stock trading, image making, and opinion polling, real work, in the old-fashioned sense of labor that engages hand as well as eye, that tires the body and directly alters the physical world tends to vanish from sight. The feminists of my generation tried to bring some of it into the light of day, but, like busy professional women fleeing the house in the morning, they left the project unfinished, the debate broken off in mid-sentence, the noble intentions unfulfilled. Sooner or later, someone else will have to finish the job.

Sometimes I wonder if, having the ability to time travel back to certain moments in which our fear or impulsiveness got the best of us and resulted in an unsatisfying outcome, we would actually alter our behavior knowing what we know now, or if we would end up repeating exactly what we did the first time, surrendering to those elemental directives, incapable of deviating from some preordained essence of our character.

YOU SHOULD NOW be well on your way to using disputation, the prime technique for learned optimism, in your daily life. You first saw the ABC link—that specific beliefs lead to dejection and passivity. Emotions and actions do not usually follow adversity directly. Rather they issue directly from your beliefs about adversity. This means that if you change your mental response to adversity, you can cope with setbacks much better. The main tool for changing your interpretations of adversity is disputation. Practice disputing your automatic interpretations all the time from now on. Anytime you find yourself down or anxious or angry, ask what you are saying to yourself. Sometimes the beliefs will turn out to be accurate; when this is so, concentrate on the ways you can alter the situation and prevent adversity from becoming disaster. But usually your negative beliefs are distortions. Challenge them. Don’t let them run your emotional life. Unlike dieting, learned optimism is easy to maintain once you start. Once you get into the habit of disputing negative beliefs, your daily life will run much better, and you will feel much happier.

Towards the preservation of your government, and the permanency of your present happy state, it is requisite, not only that you steadily discountenance irregular oppositions to its acknowledged authority, but also that you resist with care the spirit of innovation upon its principles, however specious the pretexts. One method of assault may be to effect, in the forms of the Constitution, alterations which will impair the energy of the system, and thus to undermine what cannot be directly overthrown. In all the changes to which you may be invited, remember that time and habit are at least as necessary to fix the true character of governments as of other human institutions; that experience is the surest standard by which to test the real tendency of the existing constitution of a country; that facility in changes, upon the credit of mere hypothesis and opinion, exposes to perpetual change, from the endless variety of hypothesis and opinion; and remember, especially, that for the efficient management of your common interests, in a country so extensive as ours, a government of as much vigor as is consistent with the perfect security of liberty is indispensable.

many of the President’s acts directed at witnesses, including discouragement of cooperation with the government and suggestions of possible future pardons, took place in public view. That circumstance is unusual, but no principle of law excludes public acts from the reach of the obstruction laws. If the likely effect of public acts is to influence witnesses or alter their testimony, the harm to the justice system’s integrity is the same.

There is an enormous difference between attention directed objectively and attention directed subjectively, and the capacity to change your future depends on the latter. When you are able to control the movements of your attention in the subjective world, you can modify or alter your life as you please. But this control cannot be achieved if you allow your attention to be attracted constantly from without. Each day, set yourself the task of

Who are we? Where do we come from? Why are we this way and not some other? What does it mean to be human? Are we capable, if need be, of fundamental change, or do the dead hands of forgotten ancestors impel us in some direction, indiscriminately for good or ill, and beyond our control? Can we alter our character? Can we improve our societies? Can we leave our children a world better than the one that was left to us? Can we free them from the demons that torment us and haunt our civilization? In the long run, are we wise enough to know what changes to make? Can we be trusted with our own future?

You may have control of your life, but you cannot control your environment. You cannot control the economy, trends, family circumstances, accidents, unexpected expenses, and the weather of life. You cannot control other people and their moods, personal situations, or issues. You cannot control biases or changes in your industry of choice. You cannot even control jealousy and envy in others. However, you can control your own STRENGTH to get back up and START AGAIN. Destiny is manifested only through action. You cannot be the captain of your own destiny, only the sailor, because we cannot control external influences that may alter the stability or direction of our ships. Once you understand this basic principle, you won't be so hard on yourself when things don't go your way. If man could write his own fate, he would have designed his journey to be without obstacles. Yet all obstacles come with valuable lessons designed just for you and only you. Suffering is imposed on us time and again so that one day we would become brave wise masters. Faith keeps our ships moving, while empathy and the memories of our experiences lead to wisdom.

One of our greatest fears is to eat the wildness of the world. Our mothers intuitively understood something essential: the green is poisonous to civilization. If we eat the wild, it begins to work inside us, altering us, changing us. Soon, if we eat too much, we will no longer fit the suit that has been made for us. Our hair will begin to grow long and ragged. Our gait and how we hold our body will change. A wild light begins to gleam in our eyes. Our words start to sound strange, nonlinear, emotional. Unpractical. Poetic. Once we have tasted this wildness, we begin to hunger for a food long denied us, and the more we eat of it the more we will awaken.

Purity, a concept that recalled flowers, the piquant mint taste of a mouthwash, a child clinging to its mother’s gentle breast, was something that joined all these directly to the concept of blood, the concept of swords cutting down iniquitous men, the concept of blades slashing down through the shoulder to spray the air with blood. And to the concept of seppuku. The moment that a samurai “fell like the cherry blossoms,” his blood-smeared corpse became at once like fragrant cherry blossoms. The concept of purity, then, could alter to the contrary with arbitrary swiftness. And so purity was the stuff of poetry. For Isao, to die purely seemed easy. But what about laughing purely? How to be pure in all respects was a problem that disturbed him. No matter how tight a rein he kept upon his emotions, there were times when some trivial thing would arise to make him laugh. Once, for example, he had laughed at a puppy frolicking at the side of the road, with a woman’s high-heeled shoe, of all things, in its mouth. It was the kind of laugh that he preferred others not to see.

All prevailing philosophies embody the fiction that human life can be altered at will. Better aim for the impossible, they say, than submit to fate. Invariably, the result is a cult of human self-assertion that soon ends in farce. The line of thinking that is traced in this book runs in an opposite direction—not only in questioning the idea of progress but also, and more fundamentally, in rejecting the idea that it is only through action that life can be meaningful. Politics is only a small part of human existence, and the human animal only a very small part of the world. Science and technology have given us powers we never had before, but not the ability to refashion our existence as we wish. Poetry and religion are more realistic guides to life.

Don't you see?" She addressed the entire room. "We either fight here and win, or die trying, because there won't be anything left if we fail. This is the moment. This is the crucial point where the future of yet unborn generations will be decided either by our action or inaction. For centuries to come, people will look back at this time and rejoice at our courage or curse our weakness." She looked directly at Royce now. "For we have the power. Here. Now. In this place. We have the power to alter the course of history and we will be forever damned should we not so much as try!

When The Matrix debuted in 1999, it was a huge box-office success. It was also well received by critics, most of whom focused on one of two qualities—the technological (it mainstreamed the digital technique of three-dimensional “bullet time,” where the on-screen action would freeze while the camera continued to revolve around the participants) or the philosophical (it served as a trippy entry point for the notion that we already live in a simulated world, directly quoting philosopher Jean Baudrillard’s 1981 reality-rejecting book Simulacra and Simulation). If you talk about The Matrix right now, these are still the two things you likely discuss. But what will still be interesting about this film once the technology becomes ancient and the philosophy becomes standard? I suspect it might be this: The Matrix was written and directed by “the Wachowski siblings.” In 1999, this designation meant two brothers; as I write today, it means two sisters. In the years following the release of The Matrix, the older Wachowski (Larry, now Lana) completed her transition from male to female. The younger Wachowski (Andy, now Lilly) publicly announced her transition in the spring of 2016. These events occurred during a period when the social view of transgender issues radically evolved, more rapidly than any other component of modern society. In 1999, it was almost impossible to find any example of a trans person within any realm of popular culture; by 2014, a TV series devoted exclusively to the notion won the Golden Globe for Best Television Series. In the fifteen-year window from 1999 to 2014, no aspect of interpersonal civilization changed more, to the point where Caitlyn (formerly Bruce) Jenner attracted more Twitter followers than the president (and the importance of this shift will amplify as the decades pass—soon, the notion of a transgender US president will not seem remotely implausible). So think how this might alter the memory of The Matrix: In some protracted reality, film historians will reinvestigate an extremely commercial action movie made by people who (unbeknownst to the audience) would eventually transition from male to female. Suddenly, the symbolic meaning of a universe with two worlds—one false and constructed, the other genuine and hidden—takes on an entirely new meaning. The idea of a character choosing between swallowing a blue pill that allows him to remain a false placeholder and a red pill that forces him to confront who he truly is becomes a much different metaphor. Considered from this speculative vantage point, The Matrix may seem like a breakthrough of a far different kind. It would feel more reflective than entertaining, which is precisely why certain things get remembered while certain others get lost.

We grow accustomed to the Dark — When Light is put away — As when the Neighbor holds the Lamp To witness her Good bye — A Moment — We Uncertain step For newness of the night — Then — fit our Vision to the Dark — And meet the Road — erect — And so of larger — Darknesses — Those Evenings of the Brain — When not a Moon disclose a sign — Or Star — come out — within — The Bravest — grope a little — And sometimes hit a Tree Directly in the Forehead — But as they learn to see — Either the Darkness alters — Or something in the sight Adjusts itself to Midnight — And Life steps almost straight.

We have then, in the first part of The Faerie Queene, four of the seven deadly sins depicted in the more important passages of the four several books; those sins being much more elaborately and powerfully represented than the virtues, which are opposed to them, and which are personified in the titular heroes of the respective books. The alteration which made these personified virtues the centre each of a book was probably part of the reconstruction on the basis of Aristotle Ethics. The nature of the debt to Aristotle suggests that Spenser did not borrow directly from the Greek, but by way of modern translations.

The only kind of appeal that wins any instinctive response in party politics is an appeal to hostile feeling; the men who perceive the need of cooperation are powerless. Until education has been directed for a generation into new channels, and the Press has abandoned incitements to hatred, only harmful policies have any chance of being adopted in practice by our present political methods. But there is no obvious means of altering education and the Press until our political system is altered. From this dilemma there is no issue by means of ordinary action, at any rate for a long time to come. The best that can be hoped, it seems to me, is that we should, as many of us as possible, become political skeptics, rigidly abstaining from belief in the various attractive party programmes that are put before us from time to time.

Time . . . strange stuff,” mused Thomas. “Time is the central mystery of our existence. It confines and defines us in many ways. We are obedient to its inexorable mechanism throughout our lives, and yet we know almost nothing about it. Why does it flow in only one direction? What is it made of ? How is it regulated? Is it everywhere the same for everyone? Or might its substance or speed be altered by mechanisms as yet undiscovered?

Destiny is manifested only through action. You cannot be the captain of your own destiny, only the sailor, because we cannot control external influences that may alter the stability or direction of our ships. Once you understand this basic principle, you won't be so hard on yourself when things don't go your way. If man could write his own fate, he would have designed his journey to be without obstacles. Yet all obstacles come with valuable lessons designed just for you and only you. Suffering is imposed on us time and again so that one day we would become brave wise masters. Faith keeps our ships moving, while empathy and the memories of our experiences lead to wisdom.

Let a man radically alter his thoughts, and he will be astonished at the rapid transformation it will effect in the material conditions of his life. Men imagine that thought can be kept secret, but it cannot; it rapidly crystallizes into habit, and habit solidifies into circumstance. Bestial thoughts crystallize into habits of drunkenness and sensuality, which solidify into circumstances of destitution and disease: impure thoughts of every kind crystallize into enervating and confusing habits, which solidify into distracting and adverse circumstances: thoughts of fear, doubt, and indecision crystallize into weak, unmanly, and irresolute habits, which solidify into circumstances of failure, indigence, and slavish dependence: lazy thoughts crystallize into habits of uncleanliness and dishonesty, which solidify into circumstances of foulness and beggary: hateful and condemnatory thoughts crystallize into habits of accusation and violence, which solidify into circumstances of injury and persecution: selfish thoughts of all kinds crystallize into habits of self-seeking, which solidify into circumstances more or less distressing. On the other hand, beautiful thoughts of all kinds crystallize into habits of grace and kindliness, which solidify into genial and sunny circumstances: pure thoughts crystallize into habits of temperance and self-control, which solidify into circumstances of repose and peace: thoughts of courage, self-reliance, and decision crystallize into manly habits, which solidify into circumstances of success, plenty, and freedom: energetic thoughts crystallize into habits of cleanliness and industry, which solidify into circumstances of pleasantness: gentle and forgiving thoughts crystallize into habits of gentleness, which solidify into protective and preservative circumstances: loving and unselfish thoughts crystallize into habits of self-forgetfulness for others, which solidify into circumstances of sure and abiding prosperity and true riches. A particular train of thought persisted in, be it good or bad, cannot fail to produce its results on the character and circumstances. A man cannot directly choose his circumstances, but he can choose his thoughts, and so indirectly, yet surely, shape his circumstances.

This easy obedience to tyrants, which often verged on devotion, always surprised him. He had come to believe that the majority of human beings aspired only to slavery. He had long wondered by what ruse this enormous enterprise of mystification orchestrated by the wealthy had been able to spread and prosper on every continent. Karamallah belonged to that category of true aristocrats who had tossed out like old soiled clothes all the values and all the dogma that these infamous individuals had generated over centuries in order to perpetuate their supremacy. And so his joy in being alive was in no way altered by these stinking dogs' enduring power on the planet. On the contrary, he found their stupid and criminal acts to be an inexhaustible source of entertainment -- so much so that there were times when he had to admit he would miss this mob were they to disappear; he feared the aura of boredom that would envelop mankind once purged of its vermin.

Self-reflection enables every person to alter the trajectory of their personal storyline by reviewing a series of episodic occurrences and making value judgments regarding the past. How we perceive our history colors the present, our deeds of today script the future outcome of individual persons, and the outcome of many people making conscious decisions using their cognitive processes including the ability to remember and share memories influences the direction of human development and the progress of society.

To understand a child we have to watch him at play, study him in his different moods; we cannot project upon him our own prejudices, hopes and fears, or mould him to fit the pattern of our desires. If we are constantly judging the child according to our personal likes and dislikes, we are bound to create barriers and hindrances in our relationship with him and in his relationships with the world. Unfortunately, most of us desire to shape the child in a way that is gratifying to our own vanities and idiosyncrasies; we find varying degrees of comfort and satisfaction in exclusive ownership and domination. Surely, this process is not relationship, but mere imposition, and it is therefore essential to understand the difficult and complex desire to dominate. It takes many subtle forms; and in its self-righteous aspect, it is very obstinate. The desire to "serve" with the unconscious longing to dominate is difficult to understand. Can there be love where there is possessiveness? Can we be in communion with those whom we seek to control? To dominate is to use another for self-gratification, and where there is the use of another there is no love. When there is love there is consideration, not only for the children but for every human being. Unless we are deeply touched by the problem, we will never find the right way of education. Mere technical training inevitably makes for ruthlessness, and to educate our children we must be sensitive to the whole movement of life. What we think, what we do, what we say matters infinitely, because it creates the environment, and the environment either helps or hinders the child. Obviously, then, those of us who are deeply interested in this problem will have to begin to understand ourselves and thereby help to transform society; we will make it our direct responsability to bring about a new approach to education. If we love our children, will we not find a way of putting an end to war? But if we are merely using the word "love" without substance, then the whole complex problem of human misery will remain. The way out of this problem lies through ourselves. We must begin to understand our relationship with our fellow men, with nature, with ideas and with things, for without that understanding there is no hope, there is no way out of conflict and suffering. The bringing up of a child requires intelligent observation and care. Experts and their knowledge can never replace the parents' love, but most parents corrupt that love by their own fears and ambitions, which condition and distort the outlook of the child. So few of us are concerned with love, but we are vastly taken up with the appearance of love. The present educational and social structure does not help the individual towards freedom and integration; and if the parents are at all in earnest and desire that the child shall grow to his fullest integral capacity, they must begin to alter the influence of the home and set about creating schools with the right kind of educators. The influence of the home and that of the school must not be in any way contradictory, so both parents and teachers must re-educate themselves. The contradiction which so often exists between the private life of the individual and his life as a member of the group creates an endless battle within himself and in his relationships. This conflict is encouraged and sustained through the wrong kind of education, and both governments and organized religions add to the confusion by their contradictory doctrines. The child is divided within himself from the very start, which results in personal and social disasters.

Finally, pay attention to the orders themselves—their form as well as their substance. Vague orders are worthless. As they pass from person to person, they are hopelessly altered, and your staff comes to see them as symbolizing uncertainty and indecision. It is critical that you yourself be clear about what you want before issuing your orders. On the other hand, if your commands are too specific and too narrow, you will encourage people to behave like automatons and stop thinking for themselves—which they must do when the situation requires it. Erring in neither direction is an art.

And yet it may happen in these most desperate trials of our human existence that beyond any rational explanation, we may feel a nail-scarred Hand clutching ours. We are able, as Etty Hillesun, the Dutch Jewess who died in Auschwitz on November 30, 1943, wrote, “to safeguard that little piece of God in ourselves” and not give way to despair. We make it through the night and darkness gives way to the light of morning. The tragedy radically alters the direction of our lives, but in our vulnerability and defenselessness we experience the power of Jesus in His present risenness. —Abba’s Child

Doublethink means the power of holding two contradictory beliefs in one’s mind simultaneously, and accepting both of them. The Party intellectual knows in which direction his memories must be altered; he therefore knows that he is playing tricks with reality; but by the exercise of doublethink he also satisfies himself that reality is not violated. The process has to be conscious, or it would not be carried out with sufficient precision, but it also has to be unconscious, or it would bring with it a feeling of falsity and hence of guilt. Doublethink lies at the very heart of Ingsoc, since the essential act of the Party is to use conscious deception while retaining the firmness of purpose that goes with complete honesty. To tell deliberate lies while genuinely believing in them, to forget any fact that has become inconvenient, and then, when it becomes necessary again, to draw it back from oblivion for just so long as it is needed, to deny the existence of objective reality and all the while to take account of the reality which one denies—all this is indispensably necessary. Even in using the word doublethink it is necessary to exercise doublethink. For by using the word one admits that one is tampering with reality; by a fresh act of doublethink one erases this knowledge; and so on indefinitely, with the lie always one leap ahead of the truth. Ultimately it is by means of doublethink that the Party has been able—and may, for all we know, continue to be able for thousands of years—to arrest the course of history.

It's true,' replied Doris with a sniff in Bessy's direction to make her sensible of a victory, even if a minor one. 'It is amazing how so many people go insane. One day a man is a normal, friendly husband and the next he suddenly becomes a raging schizoid and slays his wife and himself as well. The result of what cause? Why, perhaps he chanced to find some schoolgirl treasure of another beau who had been his greatest rival and is stunned to discover that she secretly retains this. But usually the matter is not so simple, you know. Next to nothing may happen, jarring awake some sleeping monstrosity in a man's complex mental machinery and turning him from a sane person to a mentally sick individual. It is wholly impossible to say when a man is sane, for' -she tittered- 'scarce one of us is normal.' 'You mean - it might happen to any of us?' 'Of course,' said Doris, charmed by all this interest. 'One moment we are seated here, behaving normally and the next some tiny thing, a certain voice, a certain combination of thoughts may throw out the balance wheel of our intellects and we become potential inmates for asylums the rest of our lives. No, not one of us knows when the world will cease to be a normal, ordinary place. You know, no one ever knows when he goes insane: He supposes it is the world altering, not himself. Rooms become peopled with strange shapes and beings, sounds distort themselves into awful cries and, poof! we are judged insane.' 'Poof -' said Jacob, feeling weak and ill. ("He Didn't Like Cats")

The only other consistently noted glandular change is in the thyroid. The work of several Soviet groups and one American team in the 1970s has clearly shown that radio and microwave frequencies, at power densities well below the American safety guideline of 10,000 microwatts, stimulate the thyroid gland and thus increase the basal metabolic rate. ELF fields at 50 hertz, on the other hand, have depressed thyroid activity in several experiments on rats. It isn't yet known whether this is a direct effect on the thyroid or whether, like the stress response, it's at least partly caused by alterations in brain function.

But it also strikes me that the idea of 'conservatism' is in itself false, because nothing can be conserved, as such - time moves in one direction only, I mean. This idea is so basic thaat when I first thought of it, I felt very brilliant, and then I wondered if I was an idiot. But does it make some sense to you? We can't conserve anything, and especially not social relations, without altering their nature, arresting some part of their interaction with time in an unnatural way. Just look at what conservatives make of the enviornment: their idea of conservation is to extract, pillage and destroy, 'because that's what we've always done' - but because of that very fact, it's no longer the same earth we do it to. I suppose you think this is all extremely rudimentary and maybe even that I'm un-dialectical. But these are just the abstract thoughts I had, which I needed to write down, and of which you find yourself the (willing or unwilling) recipient.

like the Dove, the Lamb, and the Cock adorning our church towers. Yet all this does not alter the fact that in childhood we go through a phase when archaic thinking and feeling once more rise up in us, and that all through our lives we possess, side by side with our newly acquired directed and adapted thinking, a fantasy-thinking which corresponds to the antique state of mind. Just as our bodies still retain vestiges of obsolete functions and conditions in many of their organs, so our minds, which have apparently outgrown those archaic impulses, still bear the marks of the evolutionary stages we have traversed, and re-echo the dim bygone in dreams and fantasies.

If a boy fires off a gun, whether at a fox, a landlord or a reigning sovereign, he will be rebuked according to the relative value of these objects. But if he fires off a gun for the first time it is very likely that he will not expect the recoil, or know what a heavy knock it can give him. He may go blazing away through life at these and similar objects in the landscape; but he will be less and less surprised by the recoil; that is, by the reaction. He may even dissuade his little sister of six from firing off one of the heavy rifles designed for the destruction of elephants; and will thus have the appearance of being himself a reactionary. Very much the same principle applies to firing off the big guns of revolution. It is not a man's ideals that change; it is not his Utopia that is altered; the cynic who says, "You will forget all that moonshine of idealism when you are older," says the exact opposite of the truth. The doubts that come with age are not about the ideal, but about the real. And one of the things that are undoubtedly real is reaction: that is, the practical probability of some reversal of direction, and of our partially succeeding in doing the opposite of what we mean to do. What experience does teach us is this: that there is something in the make-up and mechanism of mankind, whereby the result of action upon it is often unexpected, and almost always more complicated than we expect.

I hold it perniciously false to teach that all cultural forms are equally probable and that by mere force of will an inspired individual can at any moment alter the trajectory of an entire cultural system in a direction convenient to any philosophy. Convergent and parallel trajectories far outnumber divergent trajectories in cultural evolution. Most people are conformists. History repeats itself in countless acts of individual obedience to cultural rule and pattern, and individual wills seldom prevail in matters requiring radical alterations of deeply conditioned beliefs and practices. At the same time, nothing I have written in this book supports the view that the individual is helpless before the implacable march of history or that resignation and despair are appropriate responses to the concentration of industrial managerial power. The determinism that has governed cultural evolution has never been the equivalent of the determinism that governs a closed physical system. Rather, it resembles the causal sequences that account for the evolution of plant and animal species.

But, when the cult of the male god was established, there must have been difficulty in explaining how he could be the giver of life to all creation—since the man, unlike the woman, cannot produce from his body either the child or the food for the child. The whole attitude of humans towards the God had to be altered—violently altered. There could not be that same vital biological and magical link (the I-Thou) between the child and the father, as there is between the child and its mother: two beings evolving in and from the same body, the same rhythms, the same dreams. From the religious point of view, this means the loss between the human and the divine of direct, continuous physical-emotional-spiritual relationship. Oneness is dualized, the “self” is isolated within, and the rest of the universe, including God, is displaced and objectified without. The evolutionary, protoplasmic connection between the experienced self and the All is broken, and the new relation becomes: I-the Other; or worse: I-It. The father is not of the same all-containing, all-infusing, shaping and nourishing substance, and so the relation between humans and the Father God becomes abstract and alienated, distant and moralistic. The

This is the science behind how UPF affects the human body: • The destruction of the food matrix by physical, chemical and thermal processing means that UPF is, in general, soft. This means you eat it fast, which means you eat far more calories per minute and don’t feel full until long after you’ve finished. It also potentially reduces facial bone size and bone density, leading to dental problems. • UPF typically has a very high calorie density because it’s dry, and high in fat and sugar and low in fibre, so you get more calories per mouthful. • It displaces diverse whole foods from the diet, especially among low-income groups. And UPF itself is often micronutrient-deficient, which may also contribute to excess consumption. • The mismatch between the taste signals from the mouth and the nutrition content in some UPF alters metabolism and appetite in ways that we are only beginning to understand, but that seem to drive excess consumption. • UPF is addictive, meaning that for some people binges are unavoidable. • The emulsifiers, preservatives, modified starches and other additives damage the microbiome, which could allow inflammatory bacteria to flourish and cause the gut to leak. • The convenience, price and marketing of UPF urge us to eat constantly and without thought, which leads to more snacking, less chewing, faster eating, increased consumption and tooth decay. • The additives and physical processing mean that UPF affects our satiety system directly. Other additives may affect brain and endocrine function, and plastics from the packaging might affect fertility. • The production methods used to make UPF require expensive subsidy and drive environmental destruction, carbon emissions and plastic pollution, which harm us all.

Nevertheless, there are many respects, in tiny and contemptible matters, where our curiosity is provoked every day. How often do we slip, who can count? How many times we initially act as if we put up with people telling idle tales in order not to offend the weak, but then gradually we find pleasure in listening. I now do not watch a dog chase a rabbit when this is happening at the circus. But if by chance I am passing when coursing occurs in the countryside, it distracts me perhaps indeed from thinking out some weighty matter. The hunt turns me to an interest in the sport, not enough to lead me to alter the direction of the beast I am riding, but shifting the inclination of my heart. Unless you had proved to me my infirmity and quickly admonished me either to take the sight as the start for some reflection enabling me to rise up to you or wholly to scorn and pass the matter by, I would be watching like an empty-headed fool. When I am sitting at home, a lizard catching flies or a spider entrapping them as they rush into its web often fascinates me. The problem is not made any different by the fact that the animals are small. The sight leads me on to praise you, the marvellous Creator and orderer of all things; but that was not how my attention first began. It is one thing to rise rapidly, another thing not to fall.

The Kochs were unusually single-minded, but they were not alone. They were among a small, rarefied group of hugely wealthy, archconservative families that for decades poured money, often with little public disclosure, into influencing how Americans thought and voted. Their efforts began in earnest in the second half of the twentieth century. In addition to the Kochs, this group included Richard Mellon Scaife, an heir to the Mellon banking and Gulf Oil fortunes; Harry and Lynde Bradley, midwesterners enriched by defense contracts; John M. Olin, a chemical and munitions company titan; the Coors brewing family of Colorado; and the DeVos family if Michigan, founders of the Amway marketing empire. Each was different, but together they formed a new generation of philanthropist, bent on using billions if dollars from their private foundations to alter the direction of American politics.

You get this drama, babe, you got until the end of Tack’s meeting to burn it out, but mark this, Lanie. After that meeting, I don’t give a fuck if you’re strapped into a rocket to go to the goddamned moon, I’m findin’ you, we’re sortin’ this shit out and we’re movin’ on,” he warned. “I just made a mental note to find a plastic surgeon who does emergency face alterations so you won’t know who to look for,” I shot back. “Jesus, I’m pissed as all fuck and still she’s cute,” he groused like he wasn’t talking to me but actually complaining to the Son of God. “Jesus works on Sunday, Hop. You want a direct line, time to haul your biker ass to church,” I shared. “You want me to let you go so you can burn this out, you better stop bein’ cute, lady. You keep bein’ cute, I’ll kiss you in the goddamn forecourt and I won’t give a fuck who sees.” I snapped my mouth shut. “That’s what I thought,” he

[ Dr. Lois Jolyon West was cleared at Top Secret for his work on MKULTRA. ] Dr. Michael Persinger [235], another FSMF Board Member, is the author of a paper entitled “Elicitation of 'Childhood Memories' in Hypnosis-Like Settings Is Associated With Complex Partial Epileptic-Like Signs For Women But Not for Men: the False Memory Syndrome.” In the paper Perceptual and Motor Skills,In the paper, Dr. Persinger writes: On the day of the experiment each subject (not more than two were tested per day) was asked to sit quietly in an acoustic chamber and was told that the procedure was an experiment in relaxation. The subject wore goggles and a modified motorcycle helmet through which 10-milligauss (1 microTesla) magnetic fields were applied through the temporal plane. Except for a weak red (photographic developing) light, the room was dark. Dr. Persinger's research on the ability of magnetic fields to facilitate the creation of false memories and altered states of consciousness is apparently funded by the Defense Intelligence Agency through the project cryptonym SLEEPING BEAUTY. Freedom of Information Act requests concerning SLEEPING BEAUTY with a number of different intelligence agencies including the CIA and DEA has yielded denial that such a program exists. Certainly, such work would be of direct interest to BLUEBIRD, ARTICHOKE, MKULTRA and other non-lethal weapons programs. Schnabel [280] lists Dr. Persinger as an Interview Source in his book on remote viewing operations conducted under Stargate, Grill Flame and other cryptonyms at Fort Meade and on contract to the Stanford Research Institute. Schnabel states (p. 220) that, “As one of the Pentagon's top scientists, Vorona was privy to some of the strangest, most secret research projects ever conceived. Grill Flame was just one. Another was code-named Sleeping Beauty; it was a Defense Department study of remote microwave mind-influencing techniques ... [...] It appears from Schnabel's well-documented investigations that Sleeping Beauty is a real, but still classified mind control program. Schnabel [280] lists Dr. West as an Interview Source and says that West was a, “Member of medical oversight board for Science Applications International Corp. remote-viewing research in early 1990s.

Gazing into the heavens on a starry night a person sees the reflection of their own soul staring back at them. Perceiving our microscopic place in the revolving cosmos, we search to ascertain a meaning for our existence; we stretch our minds to comprehend a reason that justifies our fleeting journey in a universe composed of dark energy. Comprehension of a full-bodied meaning for living seems to lie just beyond my grasp. Perhaps I struggle dialing into a meaning for life because living entails adapting to a constant state of chaos. Can I harmonize the noisy commotion and distracting clutter in my life? I need to overcome personal inertia by learning to become comfortable with these changing times. In actuality, I have no choice but to capitulate to the evolution of facets in the world. Everything in the universe is undergoing constant change. Alike all humankind, I am also in the process of evolving. Who I was will undoubtedly affect who I will become. Who I am now is not who I will always be. The demands imposed upon us by the exterior world prevent stagnation of our interior world. We must all respond to change by either growing or dying. Even a blockhead such as me proves alterable, because inherent mutability ensures the survival of all persons. The entire world is interconnected; we are part of the cosmic consciousness. Many factors beyond our direct control influence us.

We found that human cultures pass through phases, each culture in its own time. As the culture ages and begins to lose its objectives, conflict arises within it between those who wish to cast it off and set up a new culture-pattern, and those who wish to retain the old with as little change as possible. "At this point, a great danger appears. The conflict within threatens to engulf the society in self-war, group against group. The vital traditions may be lost—not merely altered or reformed, but completely destroyed in this period of chaos and anarchy. We have found many such examples in the history of mankind. "It is necessary for this hatred within the culture to be directed outward, toward an external group, so that the culture itself may survive its crisis. War is the result. War, to a logical mind, is absurd. But in terms of human needs, it plays a vital role. And it will continue to until Man has grown up enough so that no hatred lies within him.

While women suffer from our relative lack of power in the world and often resent it, certain dimensions of this powerlessness may seem abstract and remote. We know, for example, that we rarely get to make the laws or direct the major financial institutions. But Wall Street and the U.S. Congress seem very far away. The power a woman feels in herself to heal and sustain, on the other hand--"the power of love"--is, once again, concrete and very near: It is like a field of force emanating from within herself, a great river flowing outward from her very person. Thus, a complex and contradictory female subjectivity is constructed within the relations of caregiving. Here, as elsewhere, women are affirmed in some way and diminished in others, this within the unity of a single act. The woman who provides a man with largely unreciprocated emotional sustenance accords him status and pays him homage; she agrees to the unspoken proposition that his doings are important enough to deserve substantially more attention than her own. But even as the man's supremacy in the relationship is tacitly assumed by both parties to the transaction, the man reveals himself to his caregiver as vulnerable and insecure. And while she may well be ethically and epistemically disempowered by the care she gives, this caregiving affords her a feeling that a mighty power resides within her being. The situation of those men in the hierarchy of gender who avail themselves of female tenderness is not thereby altered: Their superordinate position is neither abandoned, nor their male privilege relinquished. The vulnerability these men exhibit is not a prelude in any way to their loss of male privilege or to an elevation in the status of women. Similarly, the feeling that one's love is a mighty force for the good in the life of the beloved doesn't make it so, as Milena Jesenka found, to her sorrow. The feeling of out-flowing personal power so characteristic of the caregiving woman is quite different from the having of any actual power in the world. There is no doubt that this sense of personal efficacy provides some compensation for the extra-domestic power women are typically denied: If one cannot be a king oneself, being a confidante of kings may be the next best thing. But just as we make a bad bargain in accepting an occasional Valentine in lieu of the sustained attention we deserve, we are ill advised to settle for a mere feeling of power, however heady and intoxicating it may be, in place of the effective power we have every right to exercise in the world.

At the age of twelve, before I had had one full year of formal schooling, I had a conception of life that no experience would ever erase, a predilection for what was real that no argument could ever gainsay, a sense of the world that was mine and mine alone, a notion as to what life meant that no education could ever alter, a conviction that the meaning of living came only when one was struggling to wring a meaning out of meaningless suffering. At the age of twelve I had an attitude toward life that was to endure, that was to make me seek those areas of living that would keep it alive, that was to make me skeptical of everything while seeking everything, tolerant of all and yet critical. The spirit I had caught gave me insight into the sufferings of others, made me gravitate toward those whose feelings were like my own, made me sit for hours while others told me of their lives, made me strangely tender and cruel, violent and peaceful. It made me want to drive coldly to the heart of every question and lay it open to the core of suffering I knew I would find there. It made me love burrowing into psychology, into realistic and naturalistic fiction and art, into those whirlpools of politics that had the power to claim the whole of men’s souls. It directed my loyalties to the side of men in rebellion; it made me love talk that sought answers to questions that could help nobody, that could only keep alive in me that enthralling sense of wonder and awe in the face of the drama of human feeling which is hidden by the external drama of life.

Of course, I should have known the kids would pop out in the atmosphere of Roberta's office. That's what they do when Alice is under stress. They see a gap in the space-time continuum and slip through like beams of light through a prism changing form and direction. We had got into the habit in recent weeks of starting our sessions with that marble and stick game called Ker-Plunk, which Billy liked. There were times when I caught myself entering the office with a teddy that Samuel had taken from the toy cupboard outside. Roberta told me that on a couple of occasions I had shot her with the plastic gun and once, as Samuel, I had climbed down from the high-tech chairs, rolled into a ball in the corner and just cried. 'This is embarrassing,' I admitted. 'It doesn't have to be.' 'It doesn't have to be, but it is,' I said. The thing is. I never knew when the 'others' were going to come out. I only discovered that one had been out when I lost time or found myself in the midst of some wacky occupation — finger-painting like a five-year-old, cutting my arms, wandering from shops with unwanted, unpaid-for clutter. In her reserved way, Roberta described the kids as an elaborate defence mechanism. As a child, I had blocked out my memories in order not to dwell on anything painful or uncertain. Even as a teenager, I had allowed the bizarre and terrifying to seem normal because the alternative would have upset the fiction of my loving little nuclear family. I made a mental note to look up defence mechanisms, something we had touched on in psychology.

Everyone has had the experience of suddenly feeling intense physiological and psychological shifts internally at trading glances with another person; such shifts can be exquisitely pleasurable or unpleasant. How one person gazes at another can alter the other’s electrical brain patterns, as registered by EEGS, and may also cause physiological changes in the body. The newborn is highly susceptible to such influences, with a direct effect on the maturation of brain structures. The effects of maternal moods on the electrical circuitry of the infant’s brain were demonstrated by a study at the University of Washington, Seattle. Positive emotions are associated with increased electrical activity in the left hemisphere. It is known that depression in adults is associated with decreased electrical activity in the circuitry of the left hemisphere. With this in mind, the Seattle study compared the EEGS of two groups of infants: one group whose mothers had symptoms of postpartum depression, the other whose mothers did not. “During playful interactions with the mothers designed to elicit positive emotion,” the researchers reported, “infants of non-depressed mothers showed greater left than right frontal brain activation.” The infants of depressed mothers “failed to show differential hemispheric activation,” meaning that the left-side brain activity one would anticipate from positive, joyful infant-mother exchanges did not occur — despite the mothers’ best efforts. Significantly, these effects were noted only in the frontal areas of the brain, where the centers for the self-regulation of emotion are located. In addition to EEG changes, infants of depressed mothers exhibit decreased activity levels, gaze aversion, less positive emotion and greater irritability. Maternal depression is associated with diminished infant attention spans. Summarizing a number of British studies, Dale F. Hay, a researcher at the University of Cambridge, suggests “that the experience of the mother’s depression in the first months of life may disrupt naturally occurring social processes that entrain and regulate the infant’s developing capacities for attention.

At last he went back to his old habit of spending most of his time at his office in Jesse Hall. He told himself that he should be grateful for the chance of reading on his own, free from the pressures of preparing for particular classes, free from the predetermined directions of his learning. He tried to read at random, for his own pleasure and indulgence, many of the things that he had been waiting for years to read. But his mind would not be led where he wished it to go; his attention wandered from the pages he held before him, and more and more often he found himself staring dully in front of him, at nothing; it was as if from moment to moment his mind were emptied of all it knew and as if his will were drained of its strength. He felt at times that he was a kind of vegetable, and he longed for something—even pain—to pierce him, to bring him alive. He had come to that moment in his age when there occurred to him, with increasing intensity, a question of such overwhelming simplicity that he had no means to face it. He found himself wondering if his life were worth the living; if it had ever been. It was a question, he suspected, that came to all men at one time or another; he wondered if it came to them with such impersonal force as it came to him. The question brought with it a sadness, but it was a general sadness which (he thought) had little to do with himself or with his particular fate; he was not even sure that the question sprang from the most immediate and obvious causes, from what his own life had become. It came, he believed, from the accretion of his years, from the density of accident and circumstance, and from what he had come to understand of them. He took a grim and ironic pleasure from the possibility that what little learning he had managed to acquire had led him to this knowledge: that in the long run all things, even the learning that let him know this, were futile and empty, and at last diminished into a nothingness they did not alter. Once, late, after his evening class, he returned to his office and sat at his desk, trying to read. It was winter, and a snow had fallen during the day, so that the out-of-doors was covered with a white softness.

That the man in the bed was the one whom, to my cost, I had suffered myself to stumble on the night before, there could, of course, not be the faintest doubt. And yet, directly I saw him, I recognised that some astonishing alteration had taken place in his appearance. To begin with, he seemed younger,— the decrepitude of age had given place to something very like the fire of youth. His features had undergone some subtle change. His nose, for instance, was not by any means so grotesque; its beak-like quality was less conspicuous. The most part of his wrinkles had disappeared, as if by magic. And, though his skin was still as yellow as saffron, his contours had rounded,— he had even come into possession of a modest allowance of chin. But the most astounding novelty was that about the face there was something which was essentially feminine; so feminine, indeed, that I wondered if I could by any possibility have blundered, and mistaken a woman for a man; some ghoulish example of her sex, who had so yielded to her depraved instincts as to have become nothing but a ghastly reminiscence of womanhood.

The concept of happiness is not one which man abstracts more or less from his instincts and so derives from his animal nature. It is, on the contrary, a mere idea of a state, and one to which he seeks to make his actual state of being adequate under purely empirical conditions--an impossible task. He projects this idea himself, and, thanks to his intellect, and its complicated relations with imagination and sense, projects it in such different ways, and even alters his concept so often, that were nature a complete slave to his elective will, it would nevertheless be utterly unable to adopt any definite, universal and fixed law by which to accommodate itself to this fluctuating concept and so bring itself into accord with the end that each individual arbitrarily sets before himself. But even if we sought to reduce this concept to the level of the true wants of nature in which our species is in complete and fundamental accord, or, trying the other alternative, sought to increase to the highest level man's skill in reaching his imagined ends, nevertheless what man means by happiness, and what in fact constitutes his peculiar ultimate physical end, as opposed to the end of freedom, would never be attained by him. For his own nature is not so constituted as to rest or be satisfied in any possession or enjoyment whatever. Also external nature is far from having made a particular favorite of man or from having preferred him to all other animals as the object of its beneficence. For we see that in its destructive operations--plague, famine, flood, cold, attacks from animals great and small, and all such things--it has as little spared him as any other animal. But, besides all this, the discord of inner natural tendencies betrays man into further misfortunes of his own invention, and reduces other members of his species, through the oppression of lordly power, the barbarism of wars, and the like, to such misery, while he himself does all he can to work ruin to his race, that, even with the utmost goodwill on the part of external nature, its end, supposing it were directed to the happiness of our species, would never be attained in a system of terrestrial nature, because our own nature is not capable of it. Man, therefore, is ever but a link in the chain of nature's ends.

The principal aim underlying this work is to render homage where homage is due, a task which I know beforehand is impossible of accomplishment. Were I to do it properly, I would have to get down on my knees and thank each blade of grass for rearing its head. What chiefly motivates me in this vain task is the fact that in general we know all too little about the influences which shape a writer’s life and work. The critic, in his pompous conceit and arrogance, distorts the true picture beyond all recognition. The author, however truthful he may think himself to be, inevitably disguises the picture. The psychologist, with his single-track view of things, only deepens the blur. As author, I do not think myself an exception to the rule. I, too, am guilty of altering, distorting and disguising the facts — if ‘facts’ there be. My conscious effort, however, has been — perhaps to a fault– in the opposite direction. I am on the side of revelation, if not always on the side of beauty, truth, wisdom, harmony and ever-evolving perfection. In this work I am throwing out fresh data, to be judged and analyzed, or accepted and enjoyed for enjoyment’s sake. Naturally I cannot write about all the books, or even all the significant ones, which I have read in the course of my life. But I do intend to go on writing about books and authors until I have exhausted the importance (for me) of this domain of reality. To have undertaken the thankless task of listing all the books I can recall ever reading gives me extreme pleasure and satisfaction. I know of no author who has been mad enough to attempt this. Perhaps my list will give rise to more confusion — but its purpose is not that. Those who know how to read a man know how to read his books.

The anti-precog has to be present when the precog is in the process of deciding, not after. The anti-precog makes all futures seem equally real to the precog; he aborts his talent to choose at all. A precog is instantly aware when an anti-precog is nearby because his entire relation to the future is altered. In the case of telepaths a similar impairment—” “She goes back in time,” G. G. Ashwood said. Joe stared at him. “Back in time,” G.G. repeated, savoring this; his eyes shot shafts of significance to every part of Joe Chip’s kitchen. “The precog affected by her still sees one predominant future; like you said, the one luminous possibility. And he chooses it, and he’s right. But why is it right? Why is it luminous? Because this girl—” He shrugged in her direction. “Pat controls the future; that one luminous possibility is luminous because she’s gone into the past and changed it. By changing it she changes the present, which includes the precog; he’s affected without knowing it and his talent seems to work, whereas it really doesn’t. So that’s one advantage of her anti-talent over other anti-precog talents. The other—and greater—is that she can cancel out the precog’s decision after he’s made it.

I believe the perception of what people think about DID is I might be crazy, unstable, and low functioning. After my diagnosis, I took a risk by sharing my story with a few friends. It was quite upsetting to lose a long term relationship with a friend because she could not accept my diagnosis. But it spurred me to take action. I wanted people to be informed that anyone can have DID and achieve highly functioning lives. I was successful in a career, I was married with children, and very active in numerous activities. I was highly functioning because I could dissociate the trauma from my life through my alters. Essentially, I survived because of DID. That's not to say I didn't fall down along the way. There were long term therapy visits, and plenty of hospitalizations for depression, medication adjustments, and suicide attempts. After a year, it became evident I was truly a patient with the diagnosis of DID from my therapist and psychiatrist. I had two choices. First, I could accept it and make choices about how I was going to deal with it. My therapist told me when faced with DID, a patient can learn to live with the live with the alters and make them part of one's life. Or, perhaps, the patient would like to have the alters integrate into one person, the host, so there are no more alters. Everyone is different. The patient and the therapist need to decide which is best for the patient. Secondly, the other choice was to resist having alters all together and be miserable, stuck in an existence that would continue to be crippling. Most people with DID are cognizant something is not right with themselves even if they are not properly diagnosed. My therapist was trustworthy, honest, and compassionate. Never for a moment did I believe she would steer me in the wrong direction. With her help and guidance, I chose to learn and understand my disorder. It was a turning point.

The Muslim sees the Koran as the perfect and final revelation of Allah. Allah was the revealer, and Mohammed was the receptor. The very words were dictated to him. He, to them, is the last and the greatest prophet. The proof of his supremacy is the beauty of the Koran. It is the book that is considered to be the ultimate expression of perfection and the repository of truth. The difficulty here is manifold. How does one sustain that this written text is perfect? Let us consider just one troublesome aspect, the grammatical flaws that have been demonstrated. Ali Dashti, an Iranian author and a committed Muslim, commented that the errors in the Koran were so many that the grammatical rules had to be altered in order to fit the claim that the Koran was flawless. He gives numerous examples of these in his book, Twenty-Three Years: The Life of the Prophet Mohammed. (The only precaution he took before publishing this book was to direct that it be published posthumously.) A further problem facing the early compilers of the Koran was the number of variant readings of some of the important texts. Now, in recent times, scholars have begun to look at the Koran and have raised some very serious questions regarding its origin and compilation. This has sent many Islamic scholars scrambling for a response.5

Central Park It’s hard to describe how that day in the park was altered when I stopped to read an official sign I came across near the great carousel, my lips moving silently like the lips of Saint Ambrose. As the carousel turned in the background, all pinions and mirrors and the heads of horses rising to the steam-blown notes of a calliope, I was learning how the huge thing was first designed to be powered by a blind mule, as it turned out, strapped to the oar of a wheel in an earthen room directly below the merry turning of the carousel. The sky did not darken with this news nor did a general silence fall on the strollers or the ball players on the green fields. No one even paused to look my way, though I must have looked terrible as I stood there filling with sympathy not so much for the harnessed beast tediously making its rounds, but instead for the blind mule within me always circling in the dark— the mule who makes me turn when my name is called or causes me to nod with a wooden gaze or sit doing nothing on a bench in the shape of a swan. Somewhere, there must still be a door to that underground room, the lock rusted shut, the iron key misplaced, last year’s leaves piled up against the sill, and inside, a trace of straw on the floor, a whiff of manure, and maybe a forgotten bit or a bridle hanging from a hook in the dark. Poor blind beast, I sang softly as I left the park, poor blind me, poor blind earth turning blindly on its side.

A Party member is expected to have no private emotions and no respites from enthusiasm. He is supposed to live in a continuous frenzy of hatred of foreign enemies and internal traitors, triumph over victories, and self-abasement before the power and wisdom of the Party. The discontents produced by his bare, unsatisfying life are deliberately turned outwards and dissipated by such devices as the Two Minutes Hate, and the speculations which might possibly induce a skeptical or rebellious attitude are killed in advance by his early acquired inner discipline. The first and simplest stage in the discipline, which can be taught even to young children, is called, in Newspeak, crimestop. Crimestop means the faculty of stopping short, as though by instinct, at the threshold of any dangerous thought. It includes the power of not grasping analogies, of failing to perceive logical errors, of misunderstanding the simplest arguments if they are inimical to Ingsoc, and of being bored or repelled by any train of thought which is capable of leading in a heretical direction. Crimestop, in short, means protective stupidity. But stupidity is not enough. On the contrary, orthodoxy in the full sense demands a control over one’s own mental processes as complete as that of a contortionist over his body. Oceanic society rests ultimately on the belief that Big Brother is omnipotent and that the Party is infallible. But since in reality Big Brother is not omnipotent and the Party is not infallible, there is need for an unwearying, moment-to-moment flexibility in the treatment of facts. The keyword here is blackwhite. Like so many Newspeak words, this word has two mutually contradictory meanings. Applied to an opponent, it means the habit of impudently claiming that black is white, in contradiction of the plain facts. Applied to a Party member, it means a loyal willingness to say that black is white when Party discipline demands this. But it means also the ability to believe that black is white, and more, to know that black is white, and to forget that one has ever believed the contrary. This demands a continuous alteration of the past, made possible by the system of thought which really embraces all the rest, and which is known in Newspeak as doublethink.

In one of our early conversations, Bob said to me, "I like Einstein as a character, because everybody knows who he is." In a sense, we didn't need to tell an Einstein story because everybody who eventually saw our Einstein brought their own story with them. In the four months that we toured Einstein in Europe we had many occasions to meet with our audiences, and people occasionally would ask us what it "meant." But far more often people told us what it meant to them, sometimes even giving us plot elucidation and complete scenario. The point about Einstein was clearly not what it "meant" but that it was meaningful as generally experienced by the people who saw it. From the viewpoint of the creators, of course, that is exactly the way it was constructed to work. Though we made no attempt at all to tell a story, we did use dramaturgical devices to create a clearly paced overall dramatic shape. For instance, a "finale" is a dramaturgical device; an "epilogue" is another. Using contrasting sections, like a slow trial scene followed by a fast dance scene, is a dramaturgical device, and we used such devices freely. I am sure that the absence of direct connotative "meaning" made it all the easier for the spectator to personalize the experience by supplying his own special "meaning" out of his own experience, while the work itself remained resolutely abstract. As to the use of three visual schemes, or images, Bob often mentioned that he envisioned them in three distinct ways: (1) a landscape seen at a distance (the Field/Spaceship scenes); (2) still lifes seen at a middle distance (the Trial scenes); and (3) portraits seen as in a closeup (the Knee Plays). As these three perspectives rotated through the four acts of the work, they created the sequence of images in an ordered scale. Furthermore, the recurrence of the images implied a kind of quasi-development. For example, the sequence of Train scenes from the Act I, scene 1 Train, to the "night train" of Act II and finally the building which resembled in perspective the departing night train, presented that sequence of images in a reductive order (each one became less "train-like") and at the same time more focused and energized. The same process applies to the sequence of Trial scenes (ending with a bar of light representing the bed) as well as the Field/Spaceship, with the final scene in the interior of the spaceship serving as a kind of apocalyptic grand finale of the whole work. Each time an image reappeared, it was altered to become more abstract and, oddly enough, more powerful. The way these three sequences were intercut with each other, as well as with the portrait-scale Knee Plays, served to heighten the dramatic effect.

In effect, we know from Darwin that there are only four characteristics necessary in order to get adaptive evolution, right? If you have reproduction, variation, differential success, and an environment of limited resources, you're going to get adaptive evolution. When we set up an economic system, or a political system...*it evolves*. Things evolve within it. And if we don't anticipate that what we write down in our documents about what we're trying to accomplish does not have the capacity to overwhelm whatever niche we have set up and that we will ultimately see the creatures that are supported by the environment that we created, then we will never get this right. Because we will always be fooled by our own intentions, and we will create structures that create predators of an arbitrary kind. So we need to start thinking evolutionarily, because that's the mechanism for shaping society into something of a desirable type rather than a monstrous type. [...] So let's say we're talking about a political structure...and we know we don't like corruption...and we're going to set a penalty for attempting to corrupt the system. OK, now what you've done is you've built a structure in which evolution is going to explore the questions, 'What kind of corruptions are invisible?' and 'What kinds of penalties are tolerable from the point of view of discovering how to alter policy in the direction of some private interest?' Once you've set that up, if you let it run, evolutionarily it will create a genius corruptor, right? It will generate something that is capable of altering the functioning of the system without being spotted, and with being only slightly penalized -- and then you'll have no hope of confronting it, because it's going to be better at shifting policy than you will be at shifting it back. So what you have to do is, you have to build a system in which there *is no selection* that allows for this process to explore mechanisms for corrupting the system, right? You may have to turn the penalties up much higher than you would think, so that any attempt to corrupt the system is ruinous to the thing that attempts it. So the thing never evolves to the next stage, because it keeps going extinct, right? That's a system that is resistant to the evolution of corruption, but you have to understand that it's an evolutionary puzzle in the first place in order to accomplish that goal. [...] We sort of have this idea that we inherited from the wisdom of the 50s that genes are these powerful things lurking inside of us that shift all of this stuff that we can't imagine they would have control over, and there's some truth in it. But the larger truth is that so much of what we are is built into the software layer, and the software layer is there because it is rapidly changeable. That's why evolution shifted things in that direction within humans. And we need to take advantage of that. We need to be responsible for altering things carefully in the software, intentionally, in order to solve problems and basically liberate people and make life better for as many people as possible, rather than basically throw up our hands because we are going to claim that these things live at the genetic layer and therefore what can we do?