Complexity Of Human Body Quotes

The first language humans had was gestures. There was nothing primitive about this language that flowed from people’s hands, nothing we say now that could not be said in the endless array of movements possible with the fine bones of the fingers and wrists. The gestures were complex and subtle, involving a delicacy of motion that has since been lost completely. During the Age of Silence, people communicated more, not less. Basic survival demanded that the hands were almost never still, and so it was only during sleep (and sometimes not even then) that people were not saying something or other. No distinction was made between the gestures of language and the gestures of life. The labor of building a house, say, or preparing a meal was no less an expression than making the sign for I love you or I feel serious. When a hand was used to shield one’s face when frightened by a loud noise something was being said, and when fingers were used to pick up what someone else had dropped something was being said; and even when the hands were at rest, that, too, was saying something. Naturally, there were misunderstandings. There were times when a finger might have been lifted to scratch a nose, and if casual eye contact was made with one’s lover just then, the lover might accidentally take it to be the gesture, not at all dissimilar, for Now I realize I was wrong to love you. These mistakes were heartbreaking. And yet, because people knew how easily they could happen, because they didn’t go round with the illusion that they understood perfectly the things other people said, they were used to interrupting each other to ask if they’d understood correctly. Sometimes these misunderstandings were even desirable, since they gave people a reason to say, Forgive me, I was only scratching my nose. Of course I know I’ve always been right to love you. Because of the frequency of these mistakes, over time the gesture for asking forgiveness evolved into the simplest form. Just to open your palm was to say: Forgive me." "If at large gatherings or parties, or around people with whom you feel distant, your hands sometimes hang awkwardly at the ends of your arms – if you find yourself at a loss for what to do with them, overcome with sadness that comes when you recognize the foreignness of your own body – it’s because your hands remember a time when the division between mind and body, brain and heart, what’s inside and what’s outside, was so much less. It’s not that we’ve forgotten the language of gestures entirely. The habit of moving our hands while we speak is left over from it. Clapping, pointing, giving the thumbs-up, for example, is a way to remember how it feels to say nothing together. And at night, when it’s too dark to see, we find it necessary to gesture on each other’s bodies to make ourselves understood.

He had learned some of the things that every man must find out for himself, and he had found out about them as one has to find out--through error and through trial, through fantasy and illusion, through falsehood and his own damn foolishness, through being mistaken and wrong and an idiot and egotistical and aspiring and hopeful and believing and confused. Each thing he learned was so simple and obvious, once he grasped it, that he wondered why he had not always known it. And what had he learned? A philosopher would not think it much, perhaps, and yet in a simple human way it was a good deal. Just by living, my making the thousand little daily choices that his whole complex of heredity, environment, and conscious thought, and deep emotion had driven him to make, and by taking the consequences, he had learned that he could not eat his cake and have it, too. He had learned that in spite of his strange body, so much off scale that it had often made him think himself a creature set apart, he was still the son and brother of all men living. He had learned that he could not devour the earth, that he must know and accept his limitations. He realized that much of his torment of the years past had been self-inflicted, and an inevitable part of growing up. And, most important of all for one who had taken so long to grow up, he thought he had learned not to be the slave of his emotions.

Science is opposed to theological dogmas because science is founded on fact. To me, the universe is simply a great machine which never came into being and never will end. The human being is no exception to the natural order. Man, like the universe, is a machine. Nothing enters our minds or determines our actions which is not directly or indirectly a response to stimuli beating upon our sense organs from without. Owing to the similarity of our construction and the sameness of our environment, we respond in like manner to similar stimuli, and from the concordance of our reactions, understanding is born. In the course of ages, mechanisms of infinite complexity are developed, but what we call 'soul' or 'spirit,' is nothing more than the sum of the functionings of the body. When this functioning ceases, the 'soul' or the 'spirit' ceases likewise. I expressed these ideas long before the behaviorists, led by Pavlov in Russia and by Watson in the United States, proclaimed their new psychology. This apparently mechanistic conception is not antagonistic to an ethical conception of life.

I'm an eye. A mechanical eye. I, the machine, show you a world the way only I can see it. I free myself for today and forever from human immobility. I'm in constant movement. I approach and pull away from objects. I creep under them. I move alongside a running horse's mouth. I fall and rise with the falling and rising bodies. This is I, the machine, manoeuvring in the chaotic movements, recording one movement after another in the most complex combinations. Freed from the boundaries of time and space, I co-ordinate any and all points of the universe, wherever I want them to be. My way leads towards the creation of a fresh perception of the world. Thus I explain in a new way the world unknown to you.

Because it is occasionally possible, just for brief moments, to find the words that will unlock the doors of all those many mansions inside the head and express something - perhaps not much, just something - of the crush of information that presses in on us from the way a crow flies over and the way a man walks and the look of a street and from what we did one day a dozen years ago. Words that will express something of the deep complexity that makes us precisely the way we are, from the momentary effect of the barometer to the force that created men distinct from trees. Something of the inaudible music that moves us along in our bodies from moment to moment like water in a river. Something of the spirit of the snowflake in the water of the river. Something of the duplicity and the relativity and the merely fleeting quality of all this. Something of the almighty importance of it and something of the utter meaninglessness. And when words can manage something of this, and manage it in a moment, of time, and in that same moment, make out of it all the vital signature of a human being - not of an atom, or of a geometrical diagram, or of a heap of lenses - but a human being, we call it poetry.

The bad psychological material is not a sin but a disease. It does not need to be repented of, but to be cured. And by the way, that is very important. Human beings judge one another by their external actions. God judges them by their moral choices. When a neurotic who has a pathological horror of cats forces himself to pick up a cat for some good reason, it is quite possible that in God's eyes he has shown more courage than a healthy man may have shown in winning the V.C. When a man who has been perverted from his youth and taught that cruelty is the right thing does dome tiny little kindness, or refrains from some cruelty he might have committed, and thereby, perhaps, risks being sneered at by his companions, he may, in God's eyes, be doing more than you and I would do if we gave up life itself for a friend. It is as well to put this the other way round. Some of us who seem quite nice people may, in fact, have made so little use of a good heredity and good upbringing that we are really worse than those whom we regard as fiends. Can we be quite certain how we should have behaved if we had been saddled with the psychological outfit, and then with the bad upbringing, and then with the power, say, of Himmler? That is why Christians are told not to judge. We see only the results which a man's choices make out of his raw material. But God does not judge him on the raw material at all, but on what he has done with it. Most of the man's psychological makeup is probably due to his body: when his body dies all that will fall off him, and the real central man, the thing that chose, that made the best or worst out of this material, will stand naked. All sorts of nice things which we thought our own, but which were really due to a good digestion, will fall off some of us: all sorts of nasty things which were due to complexes or bad health will fall off others. We shall then, for the first time, see every one as he really was. There will be surprises.

If my nightmare is a culture inhabited by posthumans who regard their bodies as fashion accessories rather than the ground of being, my dream is a version of the posthuman that embraces the possibilities of information technologies without being seduced by fantasies of unlimited power and disembodied immortality, that recognizes and celebrates finitude as a condition of human being, and that understands human life is embedded in a material world of great complexity, one on which we depend for our continued survival.

Only two sexes. I was disappointed. If human bodies, minds, fates are so complex, if we are free like no other mammal, why limit the range?

In a reductionist view, understanding something complex requires breaking it down into its components; understand those parts, add them together, and you’ll understand the big picture. And in this reductionist world, to understand cells, organs, bodies, and behavior, the best constituent part to study is genes.

Psychiatry, as a subspecialty of medicine, aspires to define mental illness as precisely as, let’s say, cancer of the pancreas, or streptococcal infection of the lungs. However, given the complexity of mind, brain, and human attachment systems, we have not come even close to achieving that sort of precision. Understanding what is “wrong” with people currently is more a question of the mind-set of the practitioner (and of what insurance companies will pay for) than of verifiable, objective facts.

Brother Cavil: In all your travels, have you ever seen a star go supernova? ... I have. I saw a star explode and send out the building blocks of the Universe. Other stars, other planets and eventually other life. A supernova! Creation itself! I was there. I wanted to see it and be part of the moment. And you know how I perceived one of the most glorious events in the universe? With these ridiculous gelatinous orbs in my skull! With eyes designed to perceive only a tiny fraction of the EM spectrum. With ears designed only to hear vibrations in the air. ... I don't want to be human! I want to see gamma rays! I want to hear X-rays! And I want to - I want to smell dark matter! Do you see the absurdity of what I am? I can't even express these things properly because I have to - I have to conceptualize complex ideas in this stupid limiting spoken language! But I know I want to reach out with something other than these prehensile paws! And feel the wind of a supernova flowing over me! I'm a machine! And I can know much more! I can experience so much more. But I'm trapped in this absurd body! And why? Because my five creators thought that God wanted it that way!

For there is not a single human being, not even the primitive Negro, not even the idiot, who is so conveniently simple that his being can be explained as the sum of two or three principal elements; and to explain so complex a man as Harry by the artless division into wolf and man is a hopelessly childish attempt. Harry consists of a hundred or a thousand selves, not of two. His life oscillates, as everyone's does, not merely between two poles, such as the body and the spirit, the saint and the sinner, but between thousand and thousands.

Human nature is full of riddles and contradictions; its very complexity engenders art—and by art I mean the search for something more than simple linear formulations, flat solutions, oversimplified explanations. One of these riddles is: how is it that people who have been crushed by the sheer weight of slavery and cast to the bottom of the pit can nevertheless find strength to rise up and free themselves, first in spirit and then in body; while those who soar unhampered over the peaks of freedom suddenly appear to lose the taste for freedom, lose the will to defend it, and, hopelessly confused and lost, almost begin to crave slavery. Or again: why is it that societies which have been benumbed for half a century by lies they have been forced to swallow find within themselves a certain lucidity of heart and soul which enables them to see things in their true perspective and to perceive the real meaning of events; whereas societies with access to every kind of information suddenly plunge into lethargy, into a kind of mass blindness, a kind of voluntary self deception.

One of the reasons a survivor finds it so difficult to see herself as a victim is that she has been blamed repeatedly for the abuse: "If you weren't such a whore, this wouldn't have to happen." Each time she is used and trashed, she becomes further convinced of her innate badness. She sees herself participating in forbidden sexual activity and may often get some sense of gratification from it even if she doesn't want to (it is, after all, a form of touch, and our bodies respond without the consent of our wills). This is seen as further proof that the abuse is her fault and well deserved. In her mind, she has become responsible for the actions of her abusers. She believes she is not a victim; she is a loathsome, despicable, worthless human being—if indeed she even qualifies as human. When the abuse has been sadistic in nature...these beliefs are futher entrenched.

Immanuel Kant believed that we humans, because we are so emotionally complex, go through two puberties in life. The first puberty is when our bodies become mature enough for sex; the second puberty is when our minds becomes mature enough for sex.

I was frightened of so many things, in my vanity, that ultimately i couldn't protect myself any other way. Try not to be like that, okay? Be sure to keep your tummy warm, try to relax, both your heart and your body, try not to get flustered. Live like a flower. You have that right. It's something you can achieve, for sure, in your lifetime. And it's enough.

He always reminded us that every atom in our bodies was once part of a distant star that had exploded. He talked about how evolution moves from simplicity toward complexity, and how human intelligence is the highest known expression of evolution. I remember him telling me that a frog's brain is much more complex than a star. He saw human consciousness as the first neuron of the universe coming to life and awareness. A spark in the darkness, waiting to spread to fire.

That is, natural selection promoting genes for intelligence has probably been far more ruthless in New Guinea than in more densely populated, politically complex societies, where natural selection for body chemistry was instead more potent. Besides

Trauma or no, I would have been trans no matter what body I'd been born with. Tell the doctors that we exist for the health of humanity, which needs to find wholeness and belief in complexity. Girl in boy's body or boy inside a girl; call it fate or biology, will, or spiritual choice. But I was not born in the wrong body. -Scott Turner Schofield, "The Wrong Body

Bodies are so faulty already, just moments away from total collapse. The shapes we take - the things housing our souls that we resent and mistreat and yet trust so implicitly - they were just objects of force, constantly acted upon.

What is it about a hand that seems quintessentially human? The answer must, at some level, be that the hand is a visible connection between us; it is a signature for who we are and what we can attain. Our ability to grasp, to build, and to make our thoughts real lies inside this complex of bones, nerves, and vessels.

Bodies are not only biological phenomena but also complex social creations onto which meanings have been variously composed and imposed according to time and space.

The term Greek philosophy, to begin with is a misnomer, for there is no such philosophy in existence. The ancient Egyptians had developed a very complex religious system, called the Mysteries, which was also the first system of salvation.   As such, it regarded the human body as a prison house of the soul, which could be liberated from its bodily impediments, through the disciplines of the Arts and Sciences, and advanced from the level of a mortal to that of a God.

The results of the study were astoundingly clear: The more childhood trauma someone had suffered, the worse their health outcomes were in adulthood. And their risk for contracting diseases didn’t go up just a few percentage points. People with high ACE scores were about three times as likely to develop liver disease, twice as likely to develop cancer or heart disease, four times as likely to develop emphysema.[2] They were seven and a half times more likely to become alcoholics, four and a half times more likely to suffer from depression, and a whopping twelve times more likely to attempt suicide.[3] Scientists have learned that stress is literally toxic. Stress chemicals like cortisol and adrenaline surging through our bodies are healthy in moderation—you wouldn’t be able to get up in the morning without a good dose of cortisol. But in overwhelming quantities, they become toxic and can change the structure of our brains. Stress and depression wear our bodies out. And childhood trauma affects our telomeres. Telomeres are like little caps on the ends of our strands of DNA that keep them from unraveling. As we get older, those telomeres get shorter and shorter. When they’ve finally disappeared, our DNA itself begins to unravel, increasing our chances of getting cancer and making us especially susceptible to disease. Because of this tendency, telomeres are linked to human lifespan. And studies have shown that people who suffered from childhood trauma have significantly shortened telomeres.[4]

When we are mindful to the various elements of the human experience and are acutely aware of the sacred responsibility we hold when we treat the mouth of another person – and we are humbled by the beauty, sensitivity and complexity of the design of the human body and spirit – it is in that moment that we do our best work and are in service to the well-being of the patient, and we are grateful for the fulfilling experience of restoring health to that person.

Of course, it was a lie, and that bald man in a blue suit was definitely harassing her, teasing her with dirty, rude jokes. Nothing physical from the body of a High Grade can heal. No matter if it’s blood or sperm or saliva or even a discarded hair or nail—as some fraudulent religious groups claim, taking advantage of Low Grades’ fascination with the living gods among them. Though, the archive mentions a however as a footnote: ***However, when they pass strong prana (the energy controllable by the evolved, High Grade humans) to the sick or wounded, it heals, no matter whether they are plants or animals. Their prana flows strongly when they feel strong emotions. Some people say their sperm heals, but it’s not the semen. It’s the strong prana-boosts the High Grades experience when they reach climax during intimacy … Kusha felt a tinge of pride, exponentially multiplied by her Low-Grade inferiority complex, reading this footnote.

The immediate thing that strikes you when you see the inside of the hand is its compactness. The ball of your thumb, the thenar eminence, contains four different muscles. Twiddle your thumb and tilt your hand: ten different muscles and at least six different bones work in unison. Inside the wrist are at least eight small bones bones that move against one another. Bend your wrist, and you are using a number of muscles that begin in your forearm, extending into tendons as they travel down your arm to end at your hand. Even the simplest motion involves a complex interplay among many parts packed in a small space.

We should not be too quick to dismiss our own [ocular] arrangement. As so often in biology, the situation is more complex.....we have the advantage that our own light-sensitive cells are embedded directly in their support cells (the retinal pigment epithelium) with an excellent blood supply immediately underneath. Such an arrangement supports the continuous turnover of photosensitive pigments. The human retina consumes even more oxygen than the brain, per gram, making it the most energetic organ in the body.

Cam says, “Look at me, lass. Look at this body.” He throws out his arms, juts out his chin, and puffs out his chest. “You think I got this perfect physique by starvin’ myself? You think I became the world’s most famous, beloved athlete by tryin’ to be skinny?” “I’m sorry, could you repeat the question? Your ego is blocking my ears.” “The human body is a complex machine. A temple, as they say. You have to treat it like one!” “Yeah, well, my temple is more like an abandoned ruin the jungle has taken over and a herd of billy goats is living in.

Consciousness is not about information but about its opposite: order. Consciousness is not a complex phenomenon; it is what consciousness is _about_ that is complex. It is presumably this fact that is the reason many scientists over the decades have tended to perceive information as something involving order and organization. Because consciousness is about an experience of order and organization. Because consciousness is a state that does not process much information - consciously. Consciousness consists of information no more than a person who consumes large amounts of food can be said to consist of food. Consciousness is nourished by information the same way the body is nourished by food. But human beings do not consist of hot dogs; they consist of hot dogs that have been eaten. Consciousness does not consist of hots dogs but consists of hot dogs that have been apprehended. That is far less complex.

Perhaps this is what a state actually is: a combination of exceptional violence and the creation of a complex social machine, all ostensibly devoted to acts of care and devotion. There is obviously a paradox here. Caring labour is in a way the very opposite of mechanical labour: it is about recognizing and understanding the unique qualities, needs and peculiarities of the cared-for – whether child, adult, animal or plant – in order to provide what they require to flourish. Caring labour is distinguished by its particularity. If those institutions we today refer to as ‘states’ really do have any common features, one must certainly be a tendency to displace this caring impulse on to abstractions; today this is usually ‘the nation’, however broadly or narrowly defined. Perhaps this is why it’s so easy for us to see ancient Egypt as a prototype for the modern state: here too, popular devotion was diverted on to grand abstractions, in this case the ruler and the elite dead. This process is what made it possible for the whole arrangement to be imagined, simultaneously, as a family and as a machine, in which everyone (except of course the king) was ultimately interchangeable. From the seasonal work of tomb-building to the daily servicing of the ruler’s body (recall again how the first royal inscriptions are found on combs and make-up palettes), most of human activity was directed upwards, either towards tending rulers (living and dead) or assisting them with their own task of feeding and caring for the gods.

In storytelling, we pretend you can read all kinds of things from a furrowed brow or a fleeting expression. This is shorthand for a real phenomenon, but it’s more complex than we pretend. The longer you spend with a person, the more you know them. But beyond the obvious details like learning their favorite foods, we internalize the way that they react. The way that they express worry. For some, it’s the archetypal furrowed brow. For others it’s the way they linger, the way they won’t meet your eyes. It’s more than eyes, more than posture, more than brow. Human beings are bundles of emotion puppeting muscles like a marionette. We emote not only with our bodies, but with our very souls.

His chief form of entertainment was reading. The last moments he was in a cabin were usually spent scanning bookshelves and nightstands. The life inside a book always felt welcoming to Knight. It pressed no demands on him, while the world of actual human interactions was so complex. Conversations between people can move like tennis games, swift and unpredictable. There are constant subtle visual and verbal cues, there's innuendo, sarcasm, body language, tone. Everyone occasionally fumbles an encounter, a victim of social clumsiness. It's part of being human. To Knight, it all felt impossible. His engagement with the written word might have been the closest he could come to genuine human encounters. The stretch of days between thieving raids allowed him to tumble into the pages, and if he felt transported he could float in bookworld, undisturbed, for as long as he pleased.

The human body’s that fragile. It’s a complex system that can be damaged by something very trivial, and in most cases once it’s damaged, it can’t easily be restored.

The lack of solutions to the Three-Body Problem is not caused by our human deficiencies as mathematicians, it is build into the laws of mathematics.

The fact is that hundreds of trillions of microbial “invaders,” mostly in our gut, are absolutely necessary for our survival, and there are ten times more of them than cells in the human body. Because the body cannot survive without its microbes (collectively called the “microbiome”), they are the functional equivalent of any of our other vital organ systems. In (belated) recognition of the importance of the microbiome, humans and most other organisms are now properly defined as superorganisms (complex organisms composed of many smaller organisms). (Saey

A person who has had the misfortune to fall victim to the spell of a philosophical system (and the spells of sorcerers are mere trifles in comparison to the disastrous effect of the spell of a philosophical system!) can no longer see the world, or people, or historic events, as they are; he sees everything only through the distorting prism of the system by which he is possessed. Thus, a Marxist of today is incapable of seeing anything else in the history of mankind other than the “class struggle”. What I am saying concerning mysticism, gnosis, magic and philosophy would be considered by him only as a ruse on the part of the bourgeois class, with the aim of “screening with a mystical and idealistic haze” the reality of the exploitation of the proletariat by the bourgeoisie…although I have not inherited anything from my parents and I have not experienced a single day without having to earn my living by means of work recognised as “legitimate” by Marxists! Another contemporary example of possession by a system is Freudianism. A man possessed by this system will see in everything that I have written only the expression of “suppressed libido”, which seeks and finds release in this manner. It would therefore be the lack of sexual fulfillment which has driven me to occupy myself with the Tarot and to write about it! Is there any need for further examples? Is it still necessary to cite the Hegelians with their distortion of the history of humanity, the Scholastic “realists” of the Middle Ages with the Inquisition, the rationalists of the eighteenth century who were blinded by the light of their own autonomous reasoning? Yes, autonomous philosophical systems separated from the living body of tradition are parasitic structures, which seize the thought, feeling and finally the will of human beings. In fact, they play a role comparable to the psycho-pathological complexes of neurosis or other psychic maladies of obsession. Their physical analogy is cancer.

natural selection promoting genes for intelligence has probably been far more ruthless in New Guinea than in more densely populated, politically complex societies, where natural selection for body chemistry was instead more potent.

It is said that 70,000 veils separate the human being from Perfect Freedom. These veils are not evil, below us or filthy. They are complexes that need to be dissolved, beliefs that need changing and doorways to existential core issues. God has said, 'There are seventy thousand veils between you and Me, but there are no veils between Me and you.' This is why we so greatly stress the importance of the Murid involving him or her self in some kind of psychological and body work.

I am an eye. A mechanical eye. I, the machine, show you a world the way only I can see it. I free myself for today and forever from human immobility. I’m in constant movement. I approach and pull away from objects. I creep under them. I move alongside a running horse’s mouth. I fall and rise with the falling and rising bodies. This is I, the machine, manoeuvring in the chaotic movements, recording one moment after another in the most complex combinations. Freed from the boundaries of time and space. I co-ordinate any and all points of the universe, wherever I want them to be. My way leads towards the creation of a fresh perception of the world. Thus I explain in a new way the world unknown to you. - Dziga Vertov 1923

This fits the pattern of how God responds to human suffering: We come looking for answers; God sends a hot meal through a warm body. WE come looking for reasons for our hunger; God sends provision to feed us. We come looking for a sermon that will explain the complexity of the cosmos to us and satiate our desire for understanding; Christ responds with, "This is my body, given for you; this is my blood, shed for you." People try to offer us an explanation; God offers us a Eucharist.

Law professor Melanie Randall writes: “[The] limited appreciation of the nature of traumatic responses is, undoubtedly, an expression of a broader lack of understanding of, and information about, the complexities of human psychology and human behaviour within the legal system. This failure is particularly sharp in terms of legal responses to sexual assault, as it is entrenched within the many myths about sexual assault, including conceptions of authentic and credible (read ‘ideal’) victims.

This”—she pinched the skin of her own arm and pulled up a sample of her own flesh—“the human body is a machine. It is a system, a very complex system made of molecules and driven by chemical reactions and electrical impulses. Our minds are part of that system.

Ben Young is out on the deck with his team, having breakfast through his tube. I wonder how that feels. He seems to be content with it, although I am having some trouble reconciling the fact that Ben does not get all the big tastes anymore. He used to love Milanos and milk after every evening dinner. It was a tradition. Sometimes we still give him a tiny taste just for old times' sake. He is so accepting. It's a marvel. He is the most accepting human being I have ever met, and he is very happy. Not all the time, mind you; he has a flair for impatience if he is going somewhere and there is a delay. He just yells! You know he is pissed. There is no stopping him. More power to you, Ben Young! We had to stop feeding Ben Young by mouth because his lungs have become compromised by all the aspirating he does. It's a complex thing, eating. The body does a lot of work to protect itself and keep food out of the lungs. Ben's body is not working like a normal body does. Ben and Dustin and Uncle Tony are out on the deck listening to tunes on the computer and grooving. Ben's next support team is incoming for a shift. Uncle Marian and Ben Bourdon arrive in Hawaii today from the mainland, and the switch takes place around twelve-thirty. Time marches on. Because of the support, Ben has a very full life and keeps moving around, doing things, seeing people and going to events. I reflect on this. Life is good.

These computer simulations try only to duplicate the interactions between the cortex and the thalamus. Huge chunks of the brain are therefore missing. Dr. [Dharmendra] Modha understands the enormity of his project. His ambitious research has allowed him to estimate what it would take to create a working model of the entire human brain, and not just a portion or a pale version of it, complete with all parts of the neocortex and connections to the senses. He envisions using not just a single Blue Gene computer [with over a hundred thousand processors and terabytes of RAM] but thousands of them, which would fill up not just a room but an entire city block. The energy consumption would be so great that you would need a thousand-megawatt nuclear power plant to generate all the electricity. And then, to cool off this monstrous computer so it wouldn't melt, you would need to divert a river and send it through the computer circuits. It is remarkable that a gigantic, city-size computer is required to simulate a piece of human tissue that weighs three pounds, fits inside your skull, raises your body temperature by only a few degrees, uses twenty watts of power, and needs only a few hamburgers to keep it going.

I argue against purism not because I want a devastated world, the Mordor of industrial capitalism emerging as from a closely aligned alternate universe through our floating islands of plastic gradually breaking down into microbeads consumed by the scant marine life left alive after generations of overfishing, bottom scraping, and coral reef–killing ocean acidification; our human-caused, place-devastating elevated sea levels; our earth-shaking, water poisoning fracking; our toxic lakes made of the externalities of rare-earth mineral production for so-called advanced electronics; our soul-and-life destroying prisons; our oil spills; our children playing with bits of dirty bombs; our white phosphorus; our generations of trauma held in the body; our cancers; and I could go on. I argue against purism because it is one bad but common approach to devastation in all its forms. It is a common approach for anyone who attempts to meet and control a complex situation that is fundamentally outside our control. It is a bad approach because it shuts down precisely the field of possibility that might allow us to take better collective action against the destruction of the world in all its strange, delightful, impure frolic. Purism is a de-collectivizing, de-mobilizing, paradoxical politics of despair. This world deserves better.

The multiplicity of human identity is not just a spiritual principle, it’s a biological fact—a basic ecological reality. ... only 10% of the cells in your body belong to you. The rest are the cells of bacteria and microorganisms that call your body home, and without these symbionts living on and within your physical self, you would be unable to digest and process the nutrients necessary to keep you alive. Your physical body is teeming with a microscopic diversity of life that rivals a rainforest. The insight of the Gaia Theory—that “the Earth system behaves as a single self-regulating system comprised of physical, chemical, biological and human components”—is as much a statement about our own physical bodies as it is about the planet. If we imagine the Earth as the body of a goddess, we can also imagine our own bodies as a sacred home to an ecologically complex and diverse array of microscopic life." -- Alison Leigh Lilly, "Naming the Water: Human and Deity Identity from an Earth-Centered Perspective

Going for the brain. [He chuckles.] We talk about it today as if it is some feat of magic, like holy water or a silver bullet, but why wouldn’t destruction of the brain be the only way to annihilate these creatures? Isn’t it the only way to annihilate us as well? You mean human beings? [He nods.] Isn’t that all we are? Just a brain kept alive by a complex and vulnerable machine we call the body? The brain cannot survive if just one part of the machine is destroyed or even deprived of such necessities as food or oxygen. That is the only measurable difference between us and “The Undead.” Their brains do not require a support system to survive, so it is necessary to attack the organ itself.

I’m an eye. A mechanical eye. I, the machine, show you a world the way only I can see it. I free myself for today and forever from human immobility. I’m in constant movement. I approach and pull away from objects. I creep under them. I move alongside a running horse’s mouth. I fall and rise with the falling and rising bodies. This is I, the machine, manoeuvring in the chaotic movements, recording one movement after another in the most complex combinations. Freed from the boundaries of time and space, I co-ordinate any and all points of the universe, wherever I want them to be. My way leads towards the creation of a fresh perception of the world. Thus I explain in a new way the world unknown to you

Eyes and light arise mutually in the same way as yin and yang. The universe is not, therefore, composed of independent things, that is: as human thought ordinarily fragments it: but the universe disposes itself as things. It is one body, one field, whose parts give rise to each other as inseparably as fronts and backs, but in an endlessly complex and interconnected maze.

Echo and Shadow A room and a room. And between them she leans in the doorway to say something, lintel bright above her face, threshold dark beneath her feet, her hands behind her head gathering her hair to tie and tuck at the nape. A world and a world. Dying and not dying. And between them the curtains blowing and the shadows they make on her body, a shadow of birds, a single flock, a myriad body of wings and cries turning and diving in complex unison. Shadow of bells, or the shadow of the sound they make in the air, mornings, evenings, everywhere I wait for her, as even now her voice seems a lasting echo of my heart’s calling me home, its story an ocean beyond my human beginning, each wave tolling the whole note of my outcome and belonging.

He has presumably never observed a real wolf closely, otherwise he might have seen that animals too have no such things as unified souls; that the beautiful, taut frames of their bodies house a whole variety of aspirations and states of mind; that wolves suffer too, having dark depths within them. Oh no, human beings are always desperately mistaken and bound to suffer when they try to get ‘back to nature’. Harry can never fully become a wolf again, and if he did he would realize that even wolves are not simple and primitive creatures but complex and many-sided. Wolves also have two and more than two souls in their wolves’ breasts, and anyone desiring to be a wolf is guilty of the same kind of forgetfulness as the man who sings ‘What bliss still to be a child!’1

Once, I saw a remarkable series of photographs which showed the different compositions of human tears. It had not ever occurred to me until that moment that tears of joy might be measurably different from tears of anger or sorrow, but they are. Cause matters. If you cry from slicing an onion, the structure of your tears resembles the undergrowth in a pine forest. Remembrance is a grid pattern, like the map of New York City, but from each block emerge soft, questing tendrils, as if the body of the tear itself reaches out for what is lost. By comparison, other tears are plain. Elation is etiolated and fragile, grief is sparse, rage is linear, horror is jagged. Of all the pictures in the collection, only remembrance was complex. So what tears, now, is my body crying up above in the daylight?

Inside the terminal at Keahole, they sat waiting to board, watching husky Hawaiians load luggage onto baggage ramps. Arriving tourists smiled at their dark, muscled bodies, handsome full-featured faces, the ease with which they lifted things of bulk and weight. Departing tourists took snapshots of them. 'That's how they see us', Pono whispered. 'Porters, servants. Hula Dancers, clowns. They never see us as we are, complex, ambiguous, inspired humans.' 'Not all haole see us that way...'Jess argued. Vanya stared at her. 'Yes, all Haole and every foreigner who comes here puts us in one of two categories: The malignant stereotype of vicious, drunken, do-nothing kanaka and their loose-hipped, whoring wahine. Or, the benign stereotype of the childlike, tourist-loving, bare-foot, aloha-spirit natives.

Suppose a vast number of civilizations are distributed throughout the universe, on the order of the number of detectable stars. Lots and lots of them. The mathematical structure of cosmic sociology is far clearer than that of human sociology. The factors of chaos and randomness in the complex makeups of every civilized society in the universe get filtered out by the immense distance, so those civilizations can act as reference points that are relatively easy to manipulate mathematically. First: Survival is the primary need of civilization. Second: Civilization continuously grows and expands, but the total matter in the universe remains constant. One more thing: To derive a basic picture of cosmic sociology from these two axioms, you need two other important concepts: chains of suspicion and the technological explosion.

There are many buzzwords that gloss over these operations and their economic origins: “ambient computing,” “ubiquitous computing,” and the “internet of things” are but a few examples. For now I will refer to this whole complex more generally as the “apparatus.” Although the labels differ, they share a consistent vision: the everywhere, always-on instrumentation, datafication, connection, communication, and computation of all things, animate and inanimate, and all processes—natural, human, physiological, chemical, machine, administrative, vehicular, financial. Real-world activity is continuously rendered from phones, cars, streets, homes, shops, bodies, trees, buildings, airports, and cities back to the digital realm, where it finds new life as data ready for transformation into predictions, all of it filling the ever-expanding pages of the shadow text.4

Any animal can fuck. But only humans can experience sexual passion, something wholly different from the biological urge to mate. And sexual passion’s endured for millennia as a vital psychic force in human life — not despite impediments but because of them. Plain old coitus becomes erotically charged and spiritually potent at just those points where impediments, conflicts, taboos, and consequences lend it a double-edged character — meaningful sex is both an overcoming and a succumbing, a transcendence and a transgression, triumphant and terrible and ecstatic and sad. Turtles and gnats can mate, but only the human will can defy, transgress, overcome, love: choose. History-wise, both nature and culture have been ingenious at erecting impediments that give the choice of passion its price and value: religious proscriptions; penalties for adultery and divorce; chivalric chastity and courtly decorum; the stigma of illegitimate birth; chaperonage; madonna/whore complexes; syphilis; back-alley abortions; a set of “moral” codes that put sensuality on a taboo-level with defecation and apostasy… from the Victorians’ dread of the body to early TV’s one-foot-on-the-floor-at-all-times rule; from the automatic ruin of “fallen” women to back-seat tussles in which girlfriends struggled to deny boyfriends what they begged for in order to preserve their respect. Granted, from 1996’s perspective, most of the old sexual dragons look stupid and cruel. But we need to realize that they had something big in their favor: as long as the dragons reigned, sex wasn’t casual, not ever. Historically, human sexuality has been a deadly serious business — and the fiercer its dragons, the seriouser sex got; and the higher the price of choice, the higher the erotic voltage surrounding what people chose." -from "Back in New Fire

Has someone made you feel shame for taking selfies? For daring to believe so much in your beauty, in your style, in your badassery, in your joy, in your body, in your sensuality, in your humanity that you'd be so audacious, so bold, so (insert judgmental word of choice here) to want to witness and be witnessed for who and what you are. ⠀ ⠀ Has someone out there sold you their own truth that this is conceited or narcissistic or superficial? How dare you think so much of yourself that you stop to take a photo?⠀ ⠀ Forget. those. people. ⠀ ⠀ Seriously. You are worthy of capture. Of celebration. Of admiration. You are worthy of being seen and witnessed. Of being looked at with awe and with joy. Just as you are, right now. All made up and wearing the outfit that makes you feel like you can take on the world or just waking up in bed, bare skin and messy hair and eyes hazy with dreams. ⠀ ⠀ Here's the thing. Self-portraiture in art is as old as time. We are fascinated with the visible proof of our own existence, our own reality, and for damn good reason. We are infinite and complex and ever changing. We are majestic and mundane. Self-portraits, regardless of the medium, offer us a way to capture ourselves at a specific moment in time. ⠀ ⠀ For me, this is an act of self-love. Of self-honoring. Of owning myself as beautiful and sovereign. It is the way I learned to look at myself without needing to look away. It is how I learned to trace the lines of my own being with the sort of admiration I used to reserve for others, for those I loved or for rarified celebrities I never thought I could live up to. ⠀ ⠀ When I stop to take a photo of myself, it is a way to say that I am here. I have something to say that can't be spoken in words. It might be deep and poetic, or maybe I just damn well love my outfit and think you should see it. And that yes, it is a way to say I want to be seen and I no longer hold shame in that wanting.

He wanted to teach the children that all bodies are beautiful. Among the pupils at Tomoe were some who had polio, like Yasuaki-chan, or were very small, or otherwise handicapped, and he felt if they bared their bodies and played together it would rid them feelings of shame and help to prevent them from developing an inferiority complex. As it turned out, while the handicapped children were shy at first, get soon began to enjoy themselves, and finally they got over their shyness completely.

Nowadays, to be sure, we are more “comprehensive.” In particular, we pay more attention to the body. It may even be that we go too far. On the other hand, are there not too many intellectuals about who, without knowing it, have put a muzzle on their hearts, and whose “spiritual life” misses those deep intuitions that are of the world of the spirit? All these people–the “brains,” the spiritualists, as well as those who are embarrassed or engrossed by the body–may be taught Yoga (I saw “may,” because they have to give themselves to it) that they cannot become truly themselves unless they accept their nature as men and aim at establishing balance between the parts of man in is; this nature of ours which is at one and the same time an animal body (corpus-anima), thinking soul (animus-mens) and spirit (spiritus-cor). It is a harmony among these “three” that is sought in each of us by the grace of redemption. Christ came in the first place so that this “creature of God” within us, concealed under a human complex, bruised and torn by original sin, should flower and open out in its full beauty and wealth of talent. Any ascetic discipline that works towards this works, in fact, hand in hand with grace, and that is why I have roundly stated that a Yoga that calms the senses, pacifies the soul, and frees certain intuitive or affective powers in us can be of inestimable service to the West. It can make people into true Christians, dynamic and open, by helping them to be men.

We do not inhabit a perfected world where natural selection ruthlessly scrutinizes all organic structures and then molds them for optimal utility. Organisms inherit a body form and a style of embryonic development; these impose constraints upon future change and adaptation. In many cases, evolutionary pathways reflect inherited patterns more than current environmental demands. These inheritances constrain, but they also provide opportunity. A potentially minor genetic change […] entails a host of complex, nonadaptive consequences. The primary flexibility of evolution may arise from nonadaptive by-products that occasionally permit organisms to strike out in new and unpredictable directions. What “play” would evolution have if each structure were built for a restricted purpose and could be used for nothing else? How could humans learn to write if our brain had not evolved for hunting, social cohesion, or whatever, and could not transcend the adaptive boundaries of its original purpose?

Esmé Weijun Wang writes in The Collected Schizophrenias about speaking to medical professionals about her experiences with schizophrenia. A doctor approached her to thank her afterward, but what she said shows how many able-bodied people don’t treat or see disabled people as human: She said that she was grateful for this reminder that her patients are human too. She starts out with such hope, she said, every time a new patient comes—and then they relapse and return, relapse and return. The clients, or patients, exhibit their illness in ways that prevent them from seeming like people who can dream, or like people who can have others dream for them. Disabled voices like Wang’s and others are needed to change the narratives around disability—to insist on disabled people’s humanity and complexity, to resist inspiration porn, to challenge the binary that says disabled bodies and lives are less important or tragic or that they have value only if they can be fixed or be cured or be made productive.

A major push is under way to figure out the molecular basis of those "critical" or "sensitive" periods, to figure out how the brain changes as certain learning abilities come and go. In some, if not all, of those mammals that have the alternating stripes in the visual cortex known as ocular dominance columns, those columns can be adjusted early in development, but not in adulthood. A juvenile monkey that has one eye covered for an extended period of time can gradually readjust its brain wiring to favor the open eye; an adult monkey cannot adjust its wiring. At the end of a critical period, a set of sticky sugar-protein hybrids known as proteoglycans condenses into a tight net around the dendrites and cell bodies of some of the relevant neurons, and in so doing those proteoglycans appear to impede axons that would otherwise be wriggling around as part of the process of readjusting the ocular dominance columns; no wriggling, no learning. In a 2002 study with rats, Italian neuroscientist Tommaso Pizzorusso and his colleagues dissolved the excess proteoglycans with an antiproteoglycan enzyme known as "chABC," and in so doing managed to reopen the critical period. After the chABC treatment, even adult rats could recalibrate their ocular dominance columns. ChABC probably won't help us learn second languages anytime soon, but its antiproteoglycan function may have important medical implications in the not-too-distant future. Another 2002 study, also with rats, showed that chABC can also promote functional recovery after spinal cord injury.

We’re in a period right now where nobody asks any questions about psychology. No one has any feeling for human motivation. No one talks about sexuality in terms of emotional needs and symbolism and the legacy of childhood. Sexuality has been politicized--“Don’t ask any questions!” "No discussion!" “Gay is exactly equivalent to straight!” And thus in this period of psychological blindness or inertness, our art has become dull. There’s nothing interesting being written--in fiction or plays or movies. Everything is boring because of our failure to ask psychological questions. So I say there is a big parallel between Bill Cosby and Bill Clinton--aside from their initials! Young feminists need to understand that this abusive behavior by powerful men signifies their sense that female power is much bigger than they are! These two people, Clinton and Cosby, are emotionally infantile--they're engaged in a war with female power. It has something to do with their early sense of being smothered by female power--and this pathetic, abusive and criminal behavior is the result of their sense of inadequacy. Now, in order to understand that, people would have to read my first book, "Sexual Personae"--which of course is far too complex for the ordinary feminist or academic mind! It’s too complex because it requires a sense of the ambivalence of human life. Everything is not black and white, for heaven's sake! We are formed by all kinds of strange or vague memories from childhood. That kind of understanding is needed to see that Cosby was involved in a symbiotic, push-pull thing with his wife, where he went out and did these awful things to assert his own independence. But for that, he required the women to be inert. He needed them to be dead! Cosby is actually a necrophiliac--a style that was popular in the late Victorian period in the nineteenth-century. It's hard to believe now, but you had men digging up corpses from graveyards, stealing the bodies, hiding them under their beds, and then having sex with them. So that’s exactly what’s happening here: to give a woman a drug, to make her inert, to make her dead is the man saying that I need her to be dead for me to function. She’s too powerful for me as a living woman. And this is what is also going on in those barbaric fraternity orgies, where women are sexually assaulted while lying unconscious. And women don’t understand this! They have no idea why any men would find it arousing to have sex with a young woman who’s passed out at a fraternity house. But it’s necrophilia--this fear and envy of a woman’s power. And it’s the same thing with Bill Clinton: to find the answer, you have to look at his relationship to his flamboyant mother. He felt smothered by her in some way. But let's be clear--I’m not trying to blame the mother! What I’m saying is that male sexuality is extremely complicated, and the formation of male identity is very tentative and sensitive--but feminist rhetoric doesn’t allow for it. This is why women are having so much trouble dealing with men in the feminist era. They don’t understand men, and they demonize men.

I’ve sat at the piano for hours already, looking for lyrics and melodies, but everything sounds the same and I feel as uninspired as ever. Does it mean I’m finished? A more sobering thought: if I’m finished, would I miss it? But the truth is, I’ve been here before. Many times. We all have. So how do we find the faith to press on? Remember. Remember, Hebrew children, who you once were in Egypt. Remember the altars set up along the way to remind yourselves that you made the journey and God rescued you from sword and famine, from chariots and pestilence, that once you were there, but now you are here. It happened. Our memories are fallible, residing in that most complex and mysterious organ in the human body (and therefore the known universe), capable of being suppressed, manipulated, altered, but also profoundly powerful and able to transport a person to a place fifty years ago all because of a whiff of your grandfather’s cologne or an old book or the salty air. As often as you do this, do it in remembrance of me. Remember with every sip of wine that we shared this meal, you and I. Remember. So I look at the last album, the last book, and am forced to admit that I didn’t know anymore then than I do now. Every song is an Ebenezer stone, evidence of God’s faithfulness. I just need to remember. Trust is crucial. So is self-forgetfulness and risk and a measure of audacity. And now that I think about it, there’s also wonder, insight, familiarity with Scripture, passion, a good night’s sleep, breakfast (preferably an egg sandwich), an encouraging voice, diligence, patience. I need silence. Privacy. Time—that’s what I need: more time. But first I need a vacation, because I’ve been really grinding away at this other stuff and my mental cache is full. A deadline would be great. I work best with deadlines, and maybe some bills piling up. Some new guitar strings would help, and a nice candle. And that’s all I need, in the words of Steve Martin’s The Jerk. This is the truth: all I really need is a guitar, some paper, and discipline. If only I would apply myself.

In the region of space in which your world exists, which is highly inhabited compared to other regions, there are great restrictions as to where one can travel, where one can visit, whom one can contact and for what purpose. You cannot go visit any planet you want, for that is a violation of others’ territories and those regions where others have specific interests. You cannot travel along primary trade routes without permission from governing bodies. This is a very complex situation about which humanity knows nothing at all.

One criticism of Freud still sometimes heard on the political Left is that his thinking is individualist — that he substitutes ‘private’ psychological causes and explanations for social and historical ones. This accusation reflects a radical misunderstanding of Freudian theory. There is indeed a real problem about how social and historical factors are related to the unconscious; but one point of Freud’s work is that it makes it possible for us to think of the development of the human individual in social and historical terms. What Freud produces, indeed, is nothing less than a materialist theory of the making of the human subject. We come to be what we are by an interrelation of bodies — by the complex transactions which take place during infancy between our bodies and those which surround us. This is not a biological reductionism: Freud does not of course believe that we are nothing but our bodies, or that our minds are mere reflexes of them. Nor is it an asocial model of life, since the bodies which surround us, and our relations with them, are always socially specific.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

Why not? Of the four possible sites, this has the best electromagnetic environment.” “What about the human environment? Comrades, don’t just focus on the technical side. Look at how poor this place is. The poorer a village, the craftier the people. Do you understand? If the observatory were located here, there would be trouble between the scientists and the locals. I can imagine the peasants thinking of the astronomy complex as a juicy piece of meat that they can take bites from.” This site was indeed not approved, and the reason was just what the task force leader had said. *

The epic of evolution that begins with the big bang provides a vision of the universe as a single reality, one long spectacular process of change and development, an unfolding drama, a universal story for humankind—our story. Like no other story it humbles us as we contemplate the complexity of the cosmic process, and it amazes us when we try to imagine its magnitude. Like no other story it evokes reverence as we feel its power, and awe and wonder as we visualize its beauty. Like no other story it gives us a scientifically based cosmology that tells us how we came to be and what we are made of. “The basic elements of our bodies—carbon, calcium, iron—were forged inside supernovas, dying stars, and are billions of years old. We are, in fact, made of stardust. We are intimately related to the universe.”34 Like no other story it teaches us that we are all members of one family sharing the same genetic code and a similar history, and it evokes gratitude for the gift of life itself and inspiration for responsible living. Like no other story it gives meaning and purpose to human beings as the agents responsible for the current and future stage of evolution, psycho-social evolution. Like no other story it provides the individual with a meaningful worldview and a sense of belonging to a larger whole.

Keep in mind a distinction that is being imported into more and more scientific thinking, that between ‘complicated’ and ‘complex’. ‘Complicated’ means a whole set of simple things working together to produce some effect, like a clock or an automobile: each of the components – brakes, engine, body-shell, steering – contributes to what the car does by doing its own thing, pretty well. There are some interactions, to be sure. When the engine is turning fast, it has a gyroscopic effect that makes the steering behave differently, and the gearbox affects how fast the engine is going at a particular car speed. To see human development as a kind of car assembly process, with the successive genetic blueprints ‘defining’ each new bit as we add them, is to see us as only complicated. A car being driven, however, is a complex system: each action it takes helps determine future actions and is dependent upon previous actions. It changes the rules for itself as it goes. So does a garden. As plants grow, they take nutrients from the soil, and this affects what else can grow there later. But they also rot down, adding nutrients, providing habitat for insects, grubs, hedgehogs … A mature garden has a very different dynamic from that of a new plot on a housing estate. Similarly, we change our own rules as we develop.

This Steppenwolf of ours has always been aware of at least the Faustian two-fold nature within him. He has discovered that the one-fold of the body is not inhabited by a one-fold of the soul, and that at best he is only at the beginning of a long pilgrimage towards this ideal harmony. He would like either to overcome the wolf and become wholly man or to renounce mankind and at last to live wholly a wolf's life. It may be presumed that he has never carefully watched a real wolf. Had he done so he would have seen, perhaps, that even animals are not undivided in spirit. With them, too, the well-knit beauty of the body hides a being of manifold states and strivings. The wolf, too, has his abysses. The wolf, too, suffers. No, back to nature is a false track that leads nowhere but to suffering and despair. Harry can never turn back again and become wholly wolf, and could he do so he would find that even the wolf is not of primeval simplicity, but already a creature of manifold complexity. Even the wolf has two, and more than two, souls in his wolf's breast, and he who desires to be a wolf falls into the same forgetfulness as the man who sings: "If I could be a child once more!" He who sentimentally sings of blessed childhood is thinking of the return to nature and innocence and the origin of things, and has quite forgotten that these blessed children are beset with conflict and complexities and capable of all suffering. There is, in fact, no way back either to the wolf or to the child. From the very start there is no innocence and no singleness. Every created thing, even the simplest, is already guilty, already multiple. It has been thrown into the muddy stream of being and may never more swim back again to its source. The way to innocence, to the uncreated and to God leads on, not back, not back to the wolf or to the child, but ever further into sin, ever deeper into human life. Nor will suicide really solve your problem, unhappy Steppenwolf. You will, instead, embark on the longer and wearier and harder road of life. You will have to multiply many times your two-fold being and complicate your complexities still further. Instead of narrowing your world and simplifying your soul, you will have to absorb more and more of the world and at last take all of it up in your painfully expanded soul, if you are ever to find peace. This is the road that Buddha and every great man has gone, whether consciously or not, insofar as fortune favored his quest. All births mean separation from the All, the confinement within limitation, the separation from God, the pangs of being born ever anew. The return into the All, the dissolution of painful individuation, the reunion with God means the expansion of the soul until it is able once more to embrace the All.

We are certainly able to create temporary pockets of order in certain places and at certain times, if we feed in the right amounts of energy and effort from the outside. However it turns out that this local increase in order comes at the expense of a decrease in the amount of order in your body and in your immediate environment. As you reorder the files or make the ruler stand upright, for example, you are using energy – and some of this energy is lost as heat since you are effectively doing some exercise. And adding heat to your environment means that you are increasing the disorder in the air molecules around your body. In fact it is even worse than this – the disorder which you create as a by-product of your reordering of files or balancing of rulers will always be greater than the amount of order which you manage to create. In other words, the law is correct in that the overall disorder in the Universe increases. So although we humans can invent stories, build buildings, and can even create new lives by giving birth, each of these acts will actually destroy more order in the rest of the Universe than it can possibly create in the resulting book, building or baby. Depressing? Actually it was a physicist called Ludwig Boltzmann who came up with the pioneering insights into this effect of increasing disorder – and he ended up committing suicide in 1906 by hanging himself while on vacation.

Therefore, it is believed that the ancestors return after a lapse of tiem as if to a general and spiritual reservoir from which they will sooner or later unite once more with human bodies and human souls as their stimuli and impulses to life. ... Such is more or less the idea of Confucianism. And the only exception is that all human beings are not viewed as equally immortal. Whoever has harmonized his nature and caused his existence to be so effective as to emanate magical powers because they can transform and act creatively, such a person will not return after death. He will not be a Kuei, but a Shen. Shen means someone divinely effective -- man as hero, who is connected with the entire cultural complex. The duration of the culture is also his duration, because his life endures in the pantheon of this culture.

By the time the child grows up, the inverted search for a personal existence through perversity gets set in an individual mold, and it becomes more secret. It has to be secret because the community won't stand for the attempt by people to wholly individualize themselves. If there is going to be a victory over human incompleteness and limitation, it has to be a social project and not an individual one. Society wants to be the one to decide how people are to transcend death; it will tolerate the causa-sui project only if it fits into the standard social project. Otherwise there is the alarm of "Anarchy!" This is one of the reasons for bigotry and censorship of all kinds over personal morality: people fear that the standard morality will be undermined-another way of saying that they fear they will no longer be able to control life and death. A person is said to be "socialized" precisely when he accepts to "sublimate" the body-sexual character of his Oedipal project. Now these euphemisms mean usually that he accepts to work on becoming the father of himself by abandoning his own project and by giving it over to "The Fathers." The castration complex has done its work, and one submits to "social reality"; he can now deflate his own desires and claims and can play it safe in the world of the powerful elders. He can even give his body over to the tribe, the state, the embracing magic umbrella of the elders and their symbols; that way it will no longer be a dangerous negation for him. But there is no real difference between a childish impossibility and an adult one; the only thing that the person achieves is a practiced self-deceit-what we call the "mature" character.

If mind belongs to humans alone, then stones, trees, and streams become mere objects of human tinkering. We can plunder the earth's resources with impunity, treating creeks and mountaintops in Kentucky or rivers in India or forests in northwest America as if they existed only for economic development. Systems of land and river become inert chunks of lifeless mud or mechanical runs of H2O rather than the living, breathing bodies upon which we and all other creatures depend for our very lives. Not to mention what 'nature as machine' has done to our emotional and spiritual well-being. When we regard nature as churning its way forward mindlessly through time, we turn our backs on mystery, shunning the complexity as well as the delights of relationship. We isolate ourselves from the rest of the creatures with whom we share this world. We imagine ourselves the apex of creation -- a lonely spot indeed. Human minds become the measure of creation and human thoughts become the only ones that count. The result is a concept of mind shorn of its wild connections, in which feelings become irrelevant, daydreams are mere distractions, and nighttime dreams -- if we attend to them at all -- are but the cast-offs of yesterday's overactive brain. Mind is cut off from matter, untouched by exingencies of mud or leaf, shaped by whispers or gales of wind, as if we were not, like rocks, made of soil. And then we wonder at our sadness and depression, not realizing that our own view of reality has sunk us into an unbearable solipsism, an agony of separateness -- from loved ones, from other creatures, from rich but unruly emotions, in short, from our ability to connect, through senses and feeling and imagination, with the world that is our home.

Both vitamin pills and vegetables are loaded with essential nutrients, but not in the same combinations. Spinach is a good source of both vitamin C and iron. As it happens, vitamin C boosts iron absorption, allowing the body to take in more of it than if the mineral were introduced alone. When I first started studying nutrition, I became fascinated with these coincidences, realizing of course they're not coincidences. Human bodies and their complex digestive chemistry evolved over millenia in response to all the different foods--mostly plants--they raised or gathered from the land surrounding them. They may have died young from snakebite or blunt trauma, but they did not have diet-related illnesses like heart disease and Type II diabetes that are prevalent in our society now, even in some young adults and children. [from an entry by Barbara Kingsolver's daughter Camille]

But talent only functions when it’s supported by a tough, unyielding physical and mental focus. All it takes is one screw in your brain to come loose and fall off, or some connection in your body to break down, and your concentration vanishes, like the dew at dawn. A simple toothache, or stiff shoulders, and you can’t play the piano well. It’s true. I’ve actually experienced it. A single cavity, one aching shoulder, and the beautiful vision and sound I hoped to convey goes out the window. The human body’s that fragile. It’s a complex system that can be damaged by something very trivial, and in most cases once it’s damaged, it can’t easily be restored. A cavity or stiff shoulder you can get over, but there are a lot of things you can’t get past. If talent’s the foundation you rely on, and yet it’s so unreliable that you have no idea what’s going to happen to it the next minute, what meaning does it have?

I am, reluctantly, a self-confessed carbon chauvinist. Carbon is abundant in the Cosmos. It makes marvelously complex molecules, good for life. I am also a water chauvinist. Water makes an ideal solvent system for organic chemistry to work in and stays liquid over a wide range of temperatures. But sometimes I wonder. Could my fondness for materials have something to do with the fact that I am made chiefly of them? Are we carbon- and water-based because those materials were abundant on the Earth at the time of the origin of life? Could life elsewhere—on Mars, say—be built of different stuff? I am a collection of water, calcium and organic molecules called Carl Sagan. You are a collection of almost identical molecules with a different collective label. But is that all? Is there nothing in here but molecules? Some people find this idea somehow demeaning to human dignity. For myself, I find it elevating that our universe permits the evolution of molecular machines as intricate and subtle as we. But the essence of life is not so much the atoms and simple molecules that make us up as the way in which they are put together. Every now and then we read that the chemicals which constitute the human body cost ninety-seven cents or ten dollars or some such figure; it is a little depressing to find our bodies valued so little. However, these estimates are for human beings reduced to our simplest possible components. We are made mostly of water, which costs almost nothing; the carbon is costed in the form of coal; the calcium in our bones as chalk; the nitrogen in our proteins as air (cheap also); the iron in our blood as rusty nails. If we did not know better, we might be tempted to take all the atoms that make us up, mix them together in a big container and stir. We can do this as much as we want. But in the end all we have is a tedious mixture of atoms. How could we have expected anything else? Harold Morowitz has calculated what it would cost to put together the correct molecular constituents that make up a human being by buying the molecules from chemical supply houses. The answer turns out to be about ten million dollars, which should make us all feel a little better. But even then we could not mix those chemicals together and have a human being emerge from the jar. That is far beyond our capability and will probably be so for a very long period of time. Fortunately, there are other less expensive but still highly reliable methods of making human beings. I think the lifeforms on many worlds will consist, by and large, of the same atoms we have here, perhaps even many of the same basic molecules, such as proteins and nucleic acids—but put together in unfamiliar ways. Perhaps organisms that float in dense planetary atmospheres will be very much like us in their atomic composition, except they might not have bones and therefore not need much calcium. Perhaps elsewhere some solvent other than water is used. Hydrofluoric acid might serve rather well, although there is not a great deal of fluorine in the Cosmos; hydrofluoric acid would do a great deal of damage to the kind of molecules that make us up, but other organic molecules, paraffin waxes, for example, are perfectly stable in its presence. Liquid ammonia would make an even better solvent system, because ammonia is very abundant in the Cosmos. But it is liquid only on worlds much colder than the Earth or Mars. Ammonia is ordinarily a gas on Earth, as water is on Venus. Or perhaps there are living things that do not have a solvent system at all—solid-state life, where there are electrical signals propagating rather than molecules floating about. But these ideas do not

Poet's Note: Kindly do not use my poem without giving me due credit. Do not use bits and pieces to suit your agenda of Kashmir whatever it may be. I, Srividya Srinivasan as the creator of this poem own the right to what I have chosen to feel about the issue and have represented all sides to a complex problem that involves people. I do not believe in war or violence of any kind and this is my compassionate side speaking from all angles to human beings thinking they own only their side to the story. THIS POEM IS THE ORIGINAL WORK OF SRIVIDYA SRINIVASAN and any misuse by you shall be considered as a violation of my copyrights and legally actionable. This poem is dedicated to all those who have suffered in Kashmir and through Kashmir and to not be sliced and interpreted to each one's convenience. ---------------------------- Weep softly O mother, the walls have ears you know... The streets are awash o mother! I cannot go searching for him anymore. The streets are awash o mother with blood and tears, pellets and screams. that silently remain locked in the air, while they seal our soulless dreams. The guns are out, O mother, while our boys go armed with stones, I cannot go looking for him O mother, I have no courage to face what I will find. For, I need to tend to this little one beside, with bound eyes that see no more. ----- Weep for the home we lost O mother, Weep for the valley we left behind, the hills that once bore our names, where shoulder to shoulder, we walked the vales, proud of our heritage. Hunted out of our very homes, flying like thieves in the night, abandoning it all, fearful for the lives of our men, fearful of our being raped, our children killed, Kafirs they called us O mother, they marked our homes to kill. We now haunt the streets of other cities, refugees in a country we call our own, belonging nowhere, feeling homeless without the land we once called home. ------------- Weep loudly O mother, for the nation hears our pain. As the fresh flag moulds his cold body, I know his sacrifice was not in vain. We need to put our chins up, O mother and face this moment with pride. For blood is blood, and pain is pain, and death is final, The false story we must tell ourselves is that we are always the right side, and forget the pain we inflict on the other side. Until it all stops, it must go on, the dry tears on either side, Every war and battle is within and without, and must claim its wounds and leave its scars, And, if we need to go on O mother, it matters we feel we are on the right side. We need to tell ourselves we are always the right sight... We need to repeat it a million times, We are always the right side... For god forbid, what if we were not? --- Request you to read the full poem on my website.

Separation of function is not to be despised, but neither should it be exalted. Separation is not an unbreakable law, but a convenience for overcoming inadequate human abilities, whether in science or engineering. As D'Arcy Thompson, one of the spiritual fathers of the general systems movement, said: As we analyze a thing into its parts or into its properties, we tend to magnify these, to exaggerate their apparent independence, and to hide from ourselves (at least for a time) the essential integrity and individuality of the composite whole. We divided the body into its organs, the skeleton into its bones, as in very much the same fashion we make a subjective analysis of the mind, according to the teaching of psychology, into component factors: but we know very well that judgement and knowledge, courage or gentleness, love or fear, have no separate existence, but are somehow mere manifestations, or imaginary coefficients, of a most complex integral.10 The

Talent can be a nice thing to have sometimes. You look good, attract attention, and if you’re lucky, you make some money. Women flock to you. In that sense, having talent’s preferable to having none. But talent only functions when it’s supported by a tough, unyielding physical and mental focus. All it takes is one screw in your brain to come loose and fall off, or some connection in your body to break down, and your concentration vanishes, like the dew at dawn. A simple toothache, or stiff shoulders, and you can’t play the piano well. It’s true. I’ve actually experienced it. A single cavity, one aching shoulder, and the beautiful vision and sound I hoped to convey goes out the window. The human body’s that fragile. It’s a complex system that can be damaged by something very trivial, and in most cases once it’s damaged, it can’t easily be restored. A cavity or stiff shoulder you can get over, but there are a lot of things you can’t get past. If talent’s the foundation you rely on, and yet it’s so unreliable that you have no idea what’s going to happen to it the next minute, what meaning does it have?

According to the Dharma teaching, psychology is about understanding what human beings are made of, how our world works, how reality is put together, and how our minds function. The purpose of doing this, ultimately, is not to adjust people to go back and live according to how society tells them they should live, so that they can fit into some meaningless, supposedly wealth-producing, militaristic scheme. That‘s a total waste of human life. If somebody has the good sense to be depressed, malfunctioning, hallucinating, dropping out of society because their mind-body complex is saying „no“ to the whole nonsense and looking for some better way of being, a liberating psychology should not try to stuff them back into the box. They should not be just rushed straight ahead, encouraged to wash the dishes, do their jobs, and pounce on the enemy, just because that‘s what everybody else is doing. People who have the sensitivity and insight to see through the meaninglessness should be able to find someone to help them discover freedom, which is what they are looking for. They should be supported in their endeavors.

Between 1995 and 1997 the California-based healthcare network Kaiser Permanente gave more than 17,000 patients a questionnaire to assess the level of trauma in their childhoods. Questions included whether the patients' parents had been mentally or physically abusive or neglectful and whether their parents were divorced or had abused substances. This was called the Adverse Childhood Experiences (ACE) study. After taking the questionnaire, patients were given an ACE score on a scale of 0 to 10. The higher the score, the more trauma a person experienced in childhood. The results of the study were astoundingly clear: The more childhood trauma someone had suffered, the worse their health outcomes were in adulthood. And their risk for contracting diseases didn't go up just a few percentage points. People with high ACE scores were about three times as likely to develop liver disease, twice as likely to develop cancer or heart disease, four times as likely to develop emphysema. They were seven and a half times more likely to become alcoholics, four and a half times more likely to suffer from depression, and a whopping twelve times more likely to attempt suicide. Scientists have learned that stress is literally toxic. Stress chemicals surging through our bodies like cortisol and adrenaline are healthy in moderation—you wouldn't be able to get up in the morning without a good dose of cortisol. But in overwhelming quantities, they become toxic and can change the structure of our brains. Stress and depression wear our bodies out. And childhood trauma affects our telomeres. Telomeres are like little caps on the ends of our strands of DNA that keep them from unraveling. As we get older, those telomeres get shorter and shorter. When they've finally disappeared, our DNA itself begins to unravel, increasing our chances of getting cancer and making us especially susceptible to disease. Because of this, telomeres are linked to human lifespan. And studies have shown that people who have suffered from childhood trauma have significantly shortened telomeres. In the end, these studies claimed that having an ACE score of 6 or higher takes twenty years off your life expectancy. The average life expectancy for someone with 6 or more ACEs is sixty years old.

If anyone had ever asked me to defend my work, here’s what I would have said: The more complex a behavior is, the more rigorous and complicated the science behind it. Math, chemistry, that’s the easy stuff—closed models with discrete answers. To understand behavior—human or elephant—the systems are far more complex, which is why the science behind them must be that much more intricate. But no one ever asked. I’m pretty sure my boss, Grant, thought this was a phase I was going through, and that sooner or later, I’d get back to science, instead of elephant cognition. I had seen elephants die before, but this was the first time since I’d changed my research focus. I wanted every last detail to be noted. I wanted to make sure I didn’t overlook anything as too mundane; any action that I might learn later was critical to the way elephants mourn. To that end, I stayed there, sacrificing sleep. I marked down which elephants came to visit, identifying them by their tusks, their tail hair, the marks on their bodies, and sometimes even the veins on their ears, which had patterns as unique as our own thumbprints. I cataloged how much time they spent touching Mmaabo,

Usually, when people hear the term Yoga, many of them associate it with various physical exercises where they need to twist, turn and stretch their body in complex ways that are known as Asanas, but this is only one type of Yoga, called “Hatha-Yoga”. In reality, Yoga is an umbrella term for various physical and mental exercises that lead to the overall well-being of a person. By origin, Yoga has mainly five forms: 1. Raja Yoga - The realization of divinity through intense meditation 2. Karma Yoga – The realization of divine bliss through your own daily activities and duties 3. Hatha Yoga – The realization of divine well-being through various physical exercises 4. Jyana Yoga – The realization of inexplicable bliss in the pursuit of knowledge 5. Bhakti Yoga – The realization of ecstasy through love and devotion for your Personal God The purpose of all Yogas is to set your consciousness lose into the vast domain of the unknown, where your brain circuits simulate various fascinating mental states that are usually unimaginable and unattainable in your everyday consciousness. But the whole yoga thing has nothing to do with God or something of that sort. It is all about various states of the human mind.

In what way can it act as master? Through scores of incarnations, the ‘self ’ we end up with is derived from the attributes with which we endow our God, the abstract Ego or conceptive principles. All conception is a denial of the Kiã, and hence we human beings are its opposition, our own evil. As we are the offspring of ourselves, we are the conflict between whatever we deny and assert of the Kiã. It would seem that we cannot be too careful in our choice, for it determines the body we inhabit. Thus forever from ‘self ’ do I fashion the Kiã, which may be without likeness, but which may be regarded as the truth. From this process is the bondage made, and not through intellect shall we be free from it. The law of Kiã is always its own original purpose, undetermined by anything else, and its emanations are unchanging. Through our own conceptive process things materialize, and take their nature from that duality. Human beings take their law from this refraction, and their ideas create their reality. With what do they balance their ecstasy? They pay measure for measure with intense pain, sorrow, and miseries. With what do they balance their rebellion? Of necessity, with slavery! Duality is the law, and realization by experience relates and opposes by units of time. Ecstasy for any length of time is difficult to obtain, and takes a lot of work. The conditions of consciousness and existence would seem to be various degrees of misery alternating with gusts of pleasure and some more subtle emotions. Consciousness of existence consists of duality in some form or other. From it are created the illusions of time, size, entity, etc.: the world’s limit. The dual principle is the quintessence of all experience, and no ramification has enlarged its primordial simplicity, but can only be its repetition, modification or complexity: its evolution can never be complete. It can never go further than the experience of self, so returns and unites again and again, ever an anti-climax. Its evolution consists of forever returning to its original simplicity by infinite complication. No man shall understand its ‘reason why’ by looking at its workings. Know it as the illusion that embraces the learning of all existence. It is the most aged one who grows no wiser, and is the mother of all things. Therefore believe all ‘experience’ to be an illusion, and the result of the law of duality. Just as space pervades an object both inside and outside it, similarly within and beyond this ever-changing cosmos, there is this single principle.

Interpretation in terms of the parents is, however, simply a façon de parler. In reality the whole drama takes place in the individual’s own psyche, where the “parents” are not the parents at all but only their imagos: they are representations which have arisen from the conjunction of parental peculiarities with the individual disposition of the child.39 The imagos are activated and varied in every possible manner by an energy which likewise pertains to the individual; it derives from the sphere of instinct and expresses itself as instinctuality. This dynamism is represented in dreams by theriomorphic symbols. All the lions, bulls, dogs, and snakes that populate our dreams represent an undifferentiated and as yet untamed libido, which at the same time forms part of the human personality and can therefore fittingly be described as the anthropoid psyche. Like energy, the libido never manifests itself as such, but only in the form of a “force,” that is to say, in the form of something in a definite energic state, be it moving bodies, chemical or electrical tension, etc. Libido is therefore tied to definite forms or states. It appears as the intensity of impulses, affects, activities, and so on. But these phenomena are never impersonal; they manifest themselves like parts of the personality. The same is true of complexes: they too behave like parts of the personality.

Dreams in which the dead interact with the living are typically so powerful and lucid that there is no denying contact was real. They also fill us with renewed life and break up grief or depression. In chapter 16, on communicating with the dead, you will learn how to make such dreams come about. Another set of dreams in which the dead appear can be the stuff of horror. If you have had a nightmare concerning someone who has recently passed, know that you are looking into the face of personal inner conflict. You might dream, for instance, that your dead mother is buried alive or comes out of her grave in a corrupted body in search of you. What you are looking at here is the clash of two sets of ideas about death. On the one hand, a person is dead and rotting; on the other hand, that same person is still alive. The inner self uses the appropriate symbols to try to come to terms with the contradiction of being alive and dead at the same time. I am not sure to what extent people on the other side actually participate in these dreams. My private experience has given me the impression that the dreams are triggered by attempts of the departed for contact. The macabre images we use to deal with the contradiction, however, are ours alone and stem from cultural attitudes about death and the body. The conflict could lie in a different direction altogether. As a demonstration of how complex such dreams can be, I offer a simple one I had shortly after the death of my cat Twyla. It was a nightmare constructed out of human guilt. Even though I loved Twyla, for a combination of reasons she was only second best in the hierarchy of house pets. I had never done anything to hurt her, and her death was natural. Still I felt guilt, as though not giving her the full measure of my love was the direct cause of her death. She came to me in a dream skinned alive, a bloody mass of muscle, sinew, veins, and arteries. I looked at her, horror-struck at what I had done. Given her condition, I could not understand why she seemed perfectly healthy and happy and full of affection for me. I’m ashamed to admit that it took me over a week to understand what this nightmare was about. The skinning depicted the ugly fate of many animals in human hands. For Twyla, the picture was particularly apt because we used to joke about selling her for her fur, which was gorgeous, like the coat of a gray seal. My subconscious had also incorporated the callous adage “There is more than one way to skin a cat.” This multivalent graphic, typical of dreams, brought my feelings of guilt to the surface. But the real meaning was more profound and once discovered assuaged my conscience. Twyla’s coat represented her mortal body, her outer shell. What she showed me was more than “skin deep” — the real Twyla underneath,

When General Genius built the first mentar [Artificial Intelligence] mind in the last half of the twenty-first century, it based its design on the only proven conscious material then known, namely, our brains. Specifically, the complex structure of our synaptic network. Scientists substituted an electrochemical substrate for our slower, messier biological one. Our brains are an evolutionary hodgepodge of newer structures built on top of more ancient ones, a jury-rigged system that has gotten us this far, despite its inefficiency, but was crying out for a top-to-bottom overhaul. Or so the General genius engineers presumed. One of their chief goals was to make minds as portable as possible, to be easily transferred, stored, and active in multiple media: electronic, chemical, photonic, you name it. Thus there didn't seem to be a need for a mentar body, only for interchangeable containers. They designed the mentar mind to be as fungible as a bank transfer. And so they eliminated our most ancient brain structures for regulating metabolic functions, and they adapted our sensory/motor networks to the control of peripherals. As it turns out, intelligence is not limited to neural networks, Merrill. Indeed, half of human intelligence resides in our bodies outside our skulls. This was intelligence the mentars never inherited from us. ... The genius of the irrational... ... We gave them only rational functions -- the ability to think and feel, but no irrational functions... Have you ever been in a tight situation where you relied on your 'gut instinct'? This is the body's intelligence, not the mind's. Every living cell possesses it. The mentar substrate has no indomitable will to survive, but ours does. Likewise, mentars have no 'fire in the belly,' but we do. They don't experience pure avarice or greed or pride. They're not very curious, or playful, or proud. They lack a sense of wonder and spirit of adventure. They have little initiative. Granted, their cognition is miraculous, but their personalities are rather pedantic. But probably their chief shortcoming is the lack of intuition. Of all the irrational faculties, intuition in the most powerful. Some say intuition transcends space-time. Have you ever heard of a mentar having a lucky hunch? They can bring incredible amounts of cognitive and computational power to bear on a seemingly intractable problem, only to see a dumb human with a lucky hunch walk away with the prize every time. Then there's luck itself. Some people have it, most don't, and no mentar does. So this makes them want our bodies... Our bodies, ape bodies, dog bodies, jellyfish bodies. They've tried them all. Every cell knows some neat tricks or survival, but the problem with cellular knowledge is that it's not at all fungible; nor are our memories. We're pretty much trapped in our containers.

A second theory agrees that our unique language evolved as a means of sharing information about the world. But the most important information that needed to be conveyed was about humans, not about lions and bison. Our language evolved as a way of gossiping. 4. An ivory figurine of a ‘lion-man’ (or ‘lioness-woman’) from the Stadel Cave in Germany (c.32,000 years ago). The body is human, but the head is leonine. This is one of the first indisputable examples of art, and probably of religion, and of the ability of the human mind to imagine things that do not really exist. According to this theory Homo sapiens is primarily a social animal. Social cooperation is our key for survival and reproduction. It is not enough for individual men and women to know the whereabouts of lions and bison. It’s much more important for them to know who in their band hates whom, who is sleeping with whom, who is honest, and who is a cheat. The amount of information that one must obtain and store in order to track the ever-changing relationships of even a few dozen individuals is staggering. (In a band of fifty individuals, there are 1,225 one-on-one relationships, and countless more complex social combinations.) All apes show a keen interest in such social information, but they have trouble gossiping effectively. Neanderthals and archaic Homo sapiens probably also had a hard time talking behind each other’s backs – a much maligned ability which is in fact essential for cooperation in large numbers.

Men cooperate with one another. The totality of interhuman relations engendered by such cooperation is called society. Society is not an entity in itself. It is an aspect of human action. It does not exist or live outside of the conduct of people. It is an orientation of human action. Society neither thinks nor acts. Individuais in thinking and acting constitute a complex of relations and facts that are called social relations and facts. The issue has been confused by an arithmetical metaphor. Is society, people asked, merely a sum of individuals or is it more than this and thereby an entity endowed with independent reality? The question is nonsensical. Society is neither the sum of individuais nor more nor less. Arithmetical concepts cannot be applied to the matter. Another confusion arises from the no less empty question whether society is—in logic and in time—anterior to individuais or not. The evolution of society and that of civilization were not two distinct processes but one and the same process. The biological passing of a species of primates beyond the levei of a mere animal existence and their transformation into primitive men implied already the development of the first rudiments of social cooperation. Homo sapiens appeared on the stage of earthly events neither as a solitary foodseeker nor as a member of a gregarious flock, but as a being consciously cooperating with other beings of his own kind. Only in cooperation with his fellows could he develop language, the indispensable tool of thinking. We cannot even imagine a reasonable being living in perfect isolation and not cooperating at least with members of his family, clan, or tribe. Man as man is necessarily a social animal. Some sort of cooperation is an essential characteristic of his nature. But awareness of this fact does not justify dealing with social relations as if they were something else than relations or with society as if it were an independent entity outside or above the actions of individual men. Finally there are the misconstructions caused by the organismic metaphor. We may compare society to a biological organism. The tertium comparationis is the fact that division of labor and cooperation exist among the various parts of a biological body as among the various members of society. But the biological evolution that resulted in the emergence of the structurefunction systems of plant and animal bodies was a purely physiological process in which no trace of a conscious activity on the part of the cells can be discovered. On the other hand, human society is an intellectual and spiritual phenomenon. In cooperating with their fellows, individuais do not divest themselves of their individuality. They retain the power to act antisocially, and often make use of it. Its place in the structure of the body is invariably assigned to each cell. But individuais spontaneously choose the way in which they integrate themselves into social cooperation. Men have ideas and seek chosen ends, while the cells and organs of the body lack such autonomy.

He stared down at her for a moment, wanting to heal every cut on her soft skin. But he couldn’t, not yet. He needed to get her, and her car, far from this place so neither he nor Kate would be implicated in any way with the gruesome murder site. It also meant he would have to drive. In all his years, he had never driven an automobile. The closest he had come was watching various assistants through the years as they chauffeured him. He wasn’t sure he could even remember how to start the car, but right now he had no choice. Grudgingly, he got into the driver’s seat, and finding the lever underneath, he pushed it back so he sat comfortably behind the wheel. After trying three different keys, he found one that slipped into the ignition. From what he had seen over the past hundred years, driving was not a complex operation, and he was an immortal with reflexes far more keen than a human man. How difficult could it be? He turned the key and nearly jerked the wheel off the steering column when the car surprised him by lurching forward. The car went silent. The engine wasn’t running. What was he doing wrong? He stared at the gearshift, wondering if he should move it. His frustration reared up, but his agitation would not make the car drive itself. He had to keep a cool head. Not knowing what else to try, he pushed one of the pedals at his feet to the floor and turned the key again. This time the car didn’t move, and it roared to life. Grasping the gearshift, he jammed it into the first position and glanced over at Kate. Why couldn’t she have owned a car with an automatic transmission? Shaking his head, he put some pressure on the gas pedal and slowly released the clutch. Thankfully the car rolled a few feet, but without warning it jumped forward. He pressed the clutch back to the floor before the engine lost power again. Calisto slammed his hand against the wheel, muttering under his breath in Spanish. At this rate it would take him all night to drive her home. The faded yellow convertible pitched forward again, threatening to stall as he continued out of the parking lot, thankful it was late. The streets were fairly empty. At least he wouldn’t get into an accident with another car. Her car staggered ahead, lurching each time he tried to release the clutch, bouncing and jostling them both until Kate finally stirred and woke up. § “Are we out of gas or something?” Calisto watched her with a tight smile. “Not exactly.” Kate winced in pain when she laughed. “You can’t drive a stickshift, can you?” “Does it show?” Calisto pulled over, finally allowing the engine to stall. She nodded her head slowly to avoid more pain. “Just a little. What happened?” “You don’t remember?” “I remember being mugged. And I remember seeing you, but everything after that is blank.” She watched his eyes as Calisto reached over to brush her hair back from her face, and his touch sent shivers through her body. This wasn’t how she had hoped she would run into him, but she learned a long time ago fate didn’t always work out the way you expected.

But now the rub for man. If sex is a fulfillment of his role as an animal in the species, it reminds him that he is nothing himself but a link in the chain of being, exchangeable with any other and completely expendable in himself. Sex represents, then, species consciousness and, as such, the defeat of individuality, of personality. But it is just this personality that man wants to develop: the idea of himself as a special cosmic hero with special gifts for the universe. He doesn't want to be a mere fornicating animal like any other-this is not a truly human meaning, a truly distinctive contribution to world life. From the very beginning, then, the sexual act represents a double negation: by physical death and of distinctive personal gifts. This point is crucial because it explains why sexual taboos have been at the heart of human society since the very beginning. They affirm the triumph of human personality over animal sameness. With the complex codes for sexual self-denial, man was able to impose the cultural map for personal immortality over the animal body. He brought sexual taboos into being because he needed to triumph over the body, and he sacrificed the pleasures of the body to the highest pleasure of all: self-perpetuation as a spiritual being through all eternity. This is the substitution that Roheim was really describing when he made his penetrating observation on the Australian aborigines: "The repression and sublimation of the primal scene is at the bottom of totemistic ritual and religion," that is, the denial of the body as the transmitter of peculiarly human life.

How does the body push the comparatively tiny genome so far? Many researchers want to put the weight on learning and experience, apparently believing that the contribution of the genes is relatively unimportant. But though the ability to learn is clearly one of the genome's most important products, such views overemphasize learning and significantly underestimate the extent to which the genome can in fact guide the construction of enormous complexity. If the tools of biological self-assembly are powerful enough to build the intricacies of the circulatory system or the eye without requiring lessons from the outside world, they are also powerful enough to build the initial complexity of the nervous system without relying on external lessons. The discrepancy melts away as we appreciate the true power of the genome. We could start by considering the fact that the currently accepted figure of 30,000 could well prove to be too low. Thirty thousand (or thereabouts) is, at press time, the best estimate for how many protein-coding genes are in the human genome. But not all genes code for proteins; some, not counted in the 30,000 estimate, code for small pieces of RNA that are not converted into proteins (called microRNA), of "pseudogenes," stretches of DNA, apparently relics of evolution, that do not properly encode proteins. Neither entity is fully understood, but recent reports (from 2002 and 2003) suggest that both may play some role in the all-important process of regulating the IFS that control whether or not genes are expressed. Since the "gene-finding" programs that search the human genome sequence for genes are not attuned to such things-we don't yet know how to identify them reliably-it is quite possible that the genome contains more buried treasure.

What in the world is going on, what is going on? I mean what does it mean to be incarnate in a human body, in a squirrely culture like this, trying to make sense of your heritage, your opportunities the contents of the culture, the contents of your own mind? Is it possible to have an overarching viewpoint that is not somehow canned or cultish or self-limited in its approach, in other words, is it possible to cultivate an open mind and sanity in the kind of society and psychological environment that we all share? And it grows daily and weekly, as you know, harder to do this, weirder to integrate more on your plate, to assimilate and I certainly don’t have final or even merely final answers. I think it all lies in posing the questions in a certain way, in feeling the data in a certain way. And one of the things I try to convince people is it’s not necessary to achieve closure with this stuff. And in fact any ideological or belief system that offers closure, meaning final answers, is sure to be wrong, sure to be self-limiting, sure to be inadequate to the facts. So one of the ideas I’d like to put out is the idea that ideology is not our friend, it is not a matter of choosing from the smartest board of ideologies and rejecting the flawed, the self-contradictory and this over simple, in favor of the un-flawed, the complex enough. Where is it written in adamantine that semi-carnivorous monkeys can or should be capable of understanding reality? That seems to be one of the first delusions, and one of the more prideful illusions of human culture, that a final understanding is possible in the first place. Better, I think, to try and frame questions which can endure, and leave off searching for answers, because answers are like operating systems, they’re being upgraded faster than you can keep up with it.

Principles That Great Teachers Follow Great teachers know that each brain is unique and uniquely organized. Great teachers know that all brains are not equally good at everything. Great teachers know that the brain is a complex, dynamic system and is changed daily by experiences. Great teachers know that learning is a constructivist process, and that the ability to learn continues through developmental stages as an individual matures. Great teachers know that the search for meaning is innate in human nature. Great teachers know that brains have a high degree of plasticity and develop throughout the lifespan. Great teachers know that MBE science principles apply to all ages. Great teachers know that learning is based in part on the brain’s ability to self-correct. Great teachers know that the search for meaning occurs through pattern recognition. Great teachers know that brains seek novelty. Great teachers know that emotions are critical to detecting patterns, to decision-making, and to learning. Great teachers know that learning is enhanced by challenge and inhibited by threat. Great teachers know that human learning involves both focused attention and peripheral perception. Great teachers know that the brain conceptually processes parts and wholes simultaneously. Great teachers know that the brain depends on interactions with other people to make sense of social situations. Great teachers know that feedback is important to learning. Great teachers know that learning relies on memory and attention. Great teachers know that memory systems differ in input and recall. Great teachers know that the brain remembers best when facts and skills are embedded in natural contexts. Great teachers know that learning involves conscious and unconscious processes. Great teachers know that learning engages the entire physiology (the body influences the brain, and the brain controls the body).

As respects its isolation and its indifference to the basic requirements of all organic activity, the pecuniary power complex discloses a startling resemblance to a newly discovered center in the brain-that which is called the pleasure center. So far as is known, this pleasure center performs no useful function in the organism, unless it should prove that in some still obscure way it plays a part in more functional pleasure reactions. But in laboratory monkeys this localized center can be penetrated by electrodes which permit a micro-current to stimulate the nervous tissue in such a fashion that the flow of current-and hence the intensity of pleasure-can be regulated by the animal himself. Apparently the stimulation of this pleasure center is so rewarding that the animal will continue to press the current regulator for an indefinite length of time, regardless of every other impulse or physiological need, even that for food, and even to the point of starvation. The intensity of this abstract stimulus produces something like a total neurotic insensibility to life needs. The power complex seems to operate on the same principle. The magical electronic stimulus is money. What increases the resemblance between this pecuniary motivation and that of the cerebral pleasure center is that both centers, unlike virtually all organic reactions, recognize no quantitative limits. What has always been true of money, among those susceptible to its influence, applies equally to the other components of the power complex: the abstraction replaces the concrete reality, and therefore those who seek to increase it never know when they have had enough. Each of these drives, for power, for goods, for fame, for pleasure, may-it goes without saying-have as useful a part to play in the normal economy of a community as in the human body itself. It is by their detachment, their isolation, their quantitative over-concentration, and their mutual re-enforcement that they become perverse and life-corroding.

Dr. Sherman VanMeter has made a career of unpacking the densest areas of scientific endeavor in accessible—if not polite—terms. You’ve written books on everything from astrophysics to zoology. How are you able to achieve expertise in so many disparate fields? There’s a perception that scientific disciplines are separate countries, when in fact science is a universal passport. It’s about exploring and thinking critically, not memorization. A question mark, not a period. Can you give me an example? Sure. Kids learn about the solar system by memorizing the names of planets. That’s a period. It’s also scientifically useless, because names have no value. The question mark would be to say instead, “There are hundreds of thousands of sizable bodies orbiting the sun. Which ones are exceptional? What makes them so? Are there similarities? What do they reveal?” But how do you teach a child to grasp that complexity? You teach them to grasp the style of thinking. There are no answers, only questions that shape your understanding, and which in turn reveal more questions. Sounds more like mysticism than science. How do you draw the line? That’s where the critical thinking comes in. I can see how that applies to the categorization of solar objects. But what about more abstract questions? It works there too. Take love, for example. Artists would tell you that love is a mysterious force. Priests claim it’s a manifestation of the divine. Biochemists, on the other hand, will tell you that love is a feedback loop of dopamine, testosterone, phenylethylamine, norepinephrine, and feel-my-pee-pee. The difference is, we can show our work. So you’re not a romantic, then? We’re who we are as a species because of evolution. And at the essence, evolution is the steady production of increasingly efficient killing machines. Isn’t it more accurate to say “surviving machines”? The two go hand in hand. But the killing is the prime mover; without that, the surviving doesn’t come into play. Kind of a cold way to look at the world, isn’t it? No, it’s actually an optimistic one. There’s a quote I love from the anthropologist Robert Ardrey: “We were born of risen apes, not fallen angels, and the apes were armed killers besides. And so what shall we wonder at? Our murders and massacres and missiles, and our irreconcilable regiments? Or our treaties whatever they may be worth; our symphonies however seldom they may be played; our peaceful acres, however frequently they may be converted to battlefields; our dreams however rarely they may be accomplished. The miracle of man is not how far he has sunk but how magnificently he has risen.” You used that as the epigraph to your new book, God Is an Abnorm. But I noticed you left out the last line, “We are known among the stars by our poems, not our corpses.” Why? That’s where Ardrey’s poetic license gets the better of his science, which is a perilous mistake. We aren’t “known among the stars” at all. The sun isn’t pondering human nature, the galaxy isn’t sitting in judgment. The universe doesn’t care about us. We’ve evolved into what we are because humanity’s current model survived and previous iterations didn’t. Simple as that. Why is a little artistic enthusiasm a perilous mistake? Because artists are more dangerous than murderers. The most prolific serial killer might have dozens of victims, but poets can lay low entire generations.

REPROGRAMMING MY BIOCHEMISTRY A common attitude is that taking substances other than food, such as supplements and medications, should be a last resort, something one takes only to address overt problems. Terry and I believe strongly that this is a bad strategy, particularly as one approaches middle age and beyond. Our philosophy is to embrace the unique opportunity we have at this time and place to expand our longevity and human potential. In keeping with this health philosophy, I am very active in reprogramming my biochemistry. Overall, I am quite satisfied with the dozens of blood levels I routinely test. My biochemical profile has steadily improved during the years that I have done this. For boosting antioxidant levels and for general health, I take a comprehensive vitamin-and-mineral combination, alpha lipoic acid, coenzyme Q10, grapeseed extract, resveratrol, bilberry extract, lycopene, silymarin (milk thistle), conjugated linoleic acid, lecithin, evening primrose oil (omega-6 essential fatty acids), n-acetyl-cysteine, ginger, garlic, l-carnitine, pyridoxal-5-phosphate, and echinacea. I also take Chinese herbs prescribed by Dr. Glenn Rothfeld. For reducing insulin resistance and overcoming my type 2 diabetes, I take chromium, metformin (a powerful anti-aging medication that decreases insulin resistance and which we recommend everyone over 50 consider taking), and gymnema sylvestra. To improve LDL and HDL cholesterol levels, I take policosanol, gugulipid, plant sterols, niacin, oat bran, grapefruit powder, psyllium, lecithin, and Lipitor. To improve blood vessel health, I take arginine, trimethylglycine, and choline. To decrease blood viscosity, I take a daily baby aspirin and lumbrokinase, a natural anti-fibrinolytic agent. Although my CRP (the screening test for inflammation in the body) is very low, I reduce inflammation by taking EPA/DHA (omega-3 essential fatty acids) and curcumin. I have dramatically reduced my homocysteine level by taking folic acid, B6, and trimethylglycine (TMG), and intrinsic factor to improve methylation. I have a B12 shot once a week and take a daily B12 sublingual. Several of my intravenous therapies improve my body’s detoxification: weekly EDTA (for chelating heavy metals, a major source of aging) and monthly DMPS (to chelate mercury). I also take n-acetyl-l-carnitine orally. I take weekly intravenous vitamins and alpha lipoic acid to boost antioxidants. I do a weekly glutathione IV to boost liver health. Perhaps the most important intravenous therapy I do is a weekly phosphatidylcholine (PtC) IV, which rejuvenates all of the body’s tissues by restoring youthful cell membranes. I also take PtC orally each day, and I supplement my hormone levels with DHEA and testosterone. I take I-3-C (indole-3-carbinol), chrysin, nettle, ginger, and herbs to reduce conversion of testosterone into estrogen. I take a saw palmetto complex for prostate health. For stress management, I take l-theonine (the calming substance in green tea), beta sitosterol, phosphatidylserine, and green tea supplements, in addition to drinking 8 to 10 cups of green tea itself. At bedtime, to aid with sleep, I take GABA (a gentle, calming neuro-transmitter) and sublingual melatonin. For brain health, I take acetyl-l-carnitine, vinpocetine, phosphatidylserine, ginkgo biloba, glycerylphosphorylcholine, nextrutine, and quercetin. For eye health, I take lutein and bilberry extract. For skin health, I use an antioxidant skin cream on my face, neck, and hands each day. For digestive health, I take betaine HCL, pepsin, gentian root, peppermint, acidophilus bifodobacter, fructooligosaccharides, fish proteins, l-glutamine, and n-acetyl-d-glucosamine. To inhibit the creation of advanced glycosylated end products (AGEs), a key aging process, I take n-acetyl-carnitine, carnosine, alpha lipoic acid, and quercetin. MAINTAINING A POSITIVE “HEALTH SLOPE” Most important,