Fluctuations Quotes

Auras tell a lot, Rose, and I'm very good at reading them. Much better than you friends probably are. A spirit dream wraps you own aura in gold, which is how I knew. Your personal aura is unique to you, though it fluctuates with your feelings and soul. When people are in love, it shows. Their auras shine. When you were dreaming, yours was bright. The colors were bright...but not what expected from a boyfriend. Of course, not every relationship is the same. People are at different stages. I would've brushed it off, except..." "Except what?" "Except, when you're with Dimitri, your aura's like the sun. So is his.

The happiness of those who want to be popular depends on others; the happiness of those who seek pleasure fluctuates with moods outside their control; but the happiness of the wise grows out of their own free acts.

Perseverance in almost any plan is better than fickleness and fluctuation. (Alexander Hamilton, July 1792)

You are told from the moment you enter school that time is constant. It never changes. It is one of those set things in life that you can always rely on... much like death and taxes. There will always be sixty seconds in a minute. There will always be sixty minutes in an hour. And there will always be twenty-four hours in a day. Time was not fluctuating. It moved on at the same, constant pace at every moment in your life. And that was the biggest load of crap that I'd ever been taught in school.

The eternal difference between right and wrong does not fluctuate, it is immutable.

Let us break the deadlock and stop doom-scrolling into the narrative of a fluctuating landscape of dispiriting thoughts...but, instead, invite the flowers of compassion to blossom in our hearts and our minds and overwhelm us with a spray of vibrant petals of well-being. ("Absence of Desire" )

The rain fluctuates between drizzle and torrential. It messes with your mind. It makes you think things will always be like this, never getting better, always letting you down right when you though the worst was over.

The self is coming from a state of pure awareness from the state of being. All the rest that comes about in a outward manifesation of the physical world, including fluctuations which end up as thoughts and actions

I am the drying meadow; you the unspoken apology; he is the fluctuating distance between mother and son; she is the first gesture that creates a quiet that is full enough to make the baby sleep. My genes, my love, are rubber bands and rope; make yourself a structure you can live inside. Amen.

Dwarfs were not a naturally religious species, but in a world where pit props could crack without warning and pockets of fire damp could suddenly explode they'd seen the need for gods as the sort of supernatural equivalent of a hard hat. Besides, when you hit your thumb with an eight-pound hammer it's nice to be able to blaspheme. It takes a very special and strong-minded kind of atheist to jump up and down with their hand clasped under their other armpit and shout, "Oh, random-fluctuations-in-the-space-time-continuum!" or "Aaargh, primitive-and-outmoded-concept on a crutch!

His hand took hold of hers, and as she said something low in his ear he turned toward her with a rush of emotion. I think that voice held him most, with its fluctuating, feverish warmth, because it couldn’t be over-dreamed —that voice was a deathless song.

You are told from the moment you enter school that time is constant. It never changes. It is one of those set things in life that you can always rely on...much like death and taxes. There will always be sixty seconds in a minute. There will always be sixty minutes in an hour. And there will always be twenty-four hours in a day. Time was not fluctuating. It moved on at the same, constant pace at every moment in your life. And that was the biggest load of crap that I’d ever been taught in school. Truth was, time did fluctuate. It was easy to lose hours or even days in a blink of an eye. Other times, it was a struggle to get through a mere hour. It ebbed and flowed as relentlessly as the tides, and just as powerfully too. The moments that you wanted to last forever were the ones that were washed away all too soon. The moments that you wanted to speed up, were slowed down to a snail’s pace. That was the truth of the matter.

I believe in movement. I believe in that lighthearted balloon, the world. I believe in midnight and the hour of noon. But what else do I believe in? Sometimes everything. Sometimes nothing. It fluctuates like light flitting over a pond.

In this republican country, amid the fluctuating waves of our social life, somebody is always at the drowning-point.

Do not all theists insist that there can be no morality, no justice, honesty or fidelity without the belief in a Divine Power? Based upon fear and hope, such morality has always been a vile product, imbued partly with self-righteousness, partly with hypocrisy. As to truth, justice, and fidelity, who have been their brave exponents and daring proclaimers? Nearly always the godless ones: the Atheists; they lived, fought, and died for them. They knew that justice, truth, and fidelity are not conditioned in heaven, but that they are related to and interwoven with the tremendous changes going on in the social and material life of the human race; not fixed and eternal, but fluctuating, even as life itself.

She had spent all her life in feeling miserable; this misery was her native element; its fluctuations, its varying depths, alone save her the impression of moving and living. What bothers me is that a sense of misery, and nothing else, is not enough to make a permanent soul. My enormous and morose Mademoiselle is all right on earth but impossible in eternity.

Disease [is] not an entity, but a fluctuating condition of the patient's body, a battle between the substance of disease and the natural self-healing tendency of the body.

What’s Julie’s number?” Curran glanced at me. “Julie’s fluctuating between thirty-two and thirty-four units. Her shift coefficient is six point five and she’s been at it for sixteen hours.” Dear God, I’d need a damn calculator.

These labourers, who must sell themselves piece-meal, are a commodity, like every other article of commerce, and are consequently exposed to all the vicissitudes of competition, to all the fluctuations of the market.

Among the fluctuation of the river currents, an abyss as green as the sea, its extension and profundity as immense as the ocean opened before me: the eyes of a beautiful girl. I succumbed into that abyss instantly, like a man who falls from the highest cliff into the ocean … … and I drowned.

The value of secrets is ever fluctuating although ladies who have been in society for a long time learn that a secret kept can be worth more than a secret told.

I think that voice held him most, with its fluctuating, feverish warmth, because it couldn’t be over-dreamed—that voice was a deathless song.

I sat at a table in my shadowy kitchen, staring down a bottle of Boone's Farm Hard Lemonade, when a magic fluctuation hit. My wards shivered and died, leaving my home stripped of its defenses. The TV flared into life, unnaturally loud in the empty house. I raised my eyebrow at the bottle and bet it that another urgent bulletin was on. The bottle lost. "Urgent bulletin!" Margaret Chang announced. "The Attorney General advises all citizens that any attempt at summoning or other activities resulting in the appearance of a supernaturally powerful being can be hazardous to yourself and to other citizens." "No shit," I told the bottle.

Industrial man—a sentient reciprocating engine having a fluctuating output, coupled to an iron wheel revolving with uniform velocity. And then we wonder why this should be the golden age of revolution and mental derangement.

The phenomenon of emergence takes place at critical points of instability that arise from fluctuations in the environment, amplified by feedback loops.

Was I insane? Maybe. But then, there were many different kinds of insanity. Aunt Rose had always taken for granted that the whole world was in a state of constantly fluctuating madness, and that a neurosis was not an illness, but a fact of life, like pimples. Some have more, some have less, but only truly abnormal people have none at all. This commonsense philosophy had consoled me many times before, and it did now, too.

If you are unwilling or unable to pivot and adapt to the incessant, fluctuating tides of life, you will not enjoy being here. Sometimes, people try to play the cards that they wish they had, instead of playing the hand they’ve been dealt. The capacity to adjust and improvise is arguably the single most critical human ability.

Irimiás: God is not made manifest in language, you dope. He's not manifest in anything. He doesn't exist... God was a mistake. I've long understood there is zero difference between me and a bug, or a bug and a river, or a river and a voice shouting above it. There's no sense or meaning in anything. It's nothing but a network of dependency under enormous fluctuating pressures. It's only our imaginations, not our senses, that continually confront us with failure and the false belief that we can raise ourselves by our own bootstraps from the miserable pulp of delay. There's no escaping that, stupid.

Israel's demonstration of its military prowess in 1967 confirmed its status as a 'strategic asset,' as did its moves to prevent Syrian intervention in Jordan in 1970 in support of the PLO. Under the Nixon doctrine, Israel and Iran were to be 'the guardians of the Gulf,' and after the fall of the Shah, Israel's perceived role was enhanced. Meanwhile, Israel has provided subsidiary services elsewhere, including Latin America, where direct US support for the most murderous regimes has been impeded by Congress. While there has been internal debate and some fluctuation in US policy, much exaggerated in discussion here, it has been generally true that US support for Israel's militarization and expansion reflected the estimate of its power in the region. The effect has been to turn Israel into a militarized state completely dependent on US aid, willing to undertake tasks that few can endure, such as participation in Guatemalan genocide. For Israel, this is a moral disaster and will eventually become a physical disaster as well. For the Palestinians and many others, it has been a catastrophe, as it may sooner or later be for the entire world, with the growing danger of superpower confrontation.

With the magnificence of eternity before us, let time, with all its fluctuations, dwindle into its own littleness.

When we speak the word “life,” it must be understood we are not referring to life as we know it from its surface of fact, but to that fragile, fluctuating center which forms never reach.

Consider cotton prices," Malcolm said. "There are good records of cotton prices going back more than a hundred years. When you study fluctuations in cotton prices, you find that the graph of price fluctuations in the course of a day looks basically like the graph for a week, which looks basically like the graph for a year, or for ten years. And that's how things are. A day is like a whole life. You start out doing one thing, but end up doing something else, plan to run an errand, but never get there... And at the end of your life, your whole existence has that same haphazard quality, too. Your whole life has the same shape as a single day.

I love you, Layla. That love doesn’t fluctuate with numbers on a scale.

The things we fear most in organisations – fluctuations, disturbances, imbalances – are the primary sources of creativity.

To the rocket scientist, you are a problem. You are the most irritating piece of machinery he or she will ever have to deal with. You and your fluctuating metabolism, your puny memory, your frame that comes in a million different configurations. You are unpredictable. You're inconstant. You take weeks to fix. The engineer must worry about the water and oxygen and food you'll need in space, about how much extra fuel it will take to launch your shrimp cocktail and irradiated beef tacos. A solar cell or a thruster nozzle is stable and undemanding. It does not excrete or panic or fall in love with the mission commander. It has no ego. Its structural elements don't start to break down without gravity, and it works just fine without sleep. To me, you are the best thing to happen to rocket science. The human being is the machine that makes the whole endeavor so endlessly intriguing.

But friendships are mercurial. They're shape-shifters. I've learned to allow them to fluctuate and take new forms. I love my friends; that's all that matters.

Besides, when you hit your thumb with an eight-pound hammer it’s nice to be able to blaspheme. It takes a very special and strong-minded kind of atheist to jump up and down with their hand clasped under their other armpit and shout, “Oh, random fluctuations-in-the-space-time-contiuum!” or “Aaargh, primitive-and-outmoded-concept on a crutch!

Quantum mechanics reveals to us that the more we look at the detail of the world, the less constant it is. The world is not made up of tiny pebbles. It is a world of vibrations, a continuous fluctuation, a microscopic swarming of fleeting microevents.

I have over a decade’s worth of eating disorder experience at this point. There were the anorexic years, the binge-eating ones, and the current bulimic ones. The more experience I’ve got, the more I recognize that the body is hardly a reliable reflection of what’s going on inside it. My body has fluctuated frequently and drastically throughout this decade, and no matter how it’s fluctuated, no matter whether my body is a kids’ size 10 slim or an adult size 6, I’ve had an issue underneath it. People don’t seem to get that unless they have a history with eating disorders. People seem to assign thin with “good,” heavy with “bad,” and too thin also with “bad.” There’s such a small window of “good.” It’s a window that I currently fall into, even though my habits are so far from good. I’m abusing my body every day. I’m miserable. I’m depleted. And yet the compliments keep pouring in.

Life is drenched with emotion: we are dipped in each other’s colors, only to dry up again — Isn’t that so? In fact, the world is fluctuating as it always does, I think it’s only me who’s changed the most. To understand and humbly accept this change. I try to believe that this is the base for happiness

So look carefully at the map of the microwave sky. It is the blueprint for all the structure in the universe. We are the product of quantum fluctuations in the very early universe. If one were religious, one could say that God really does play dice.

There were so many people, so much to navigate, and as the distance fluctuated between us his hand kept slipping, down my arm to my wrist. And maybe he was going to let go as people pressed in on all sides, but all I could think was how when nothing made sense and hadn't for ages, you just have to grab onto anything you feel sure of. So as I felt his fingers loosening around my wrist, I just wrapped my own around them, right, and held on

The exegesis Fat labored on month after month struck me as a Pyrrhic victory if there ever was one — in this case an attempt by a beleaguered mind to make sense out of the inscrutable. Perhaps this is the bottom line to mental illness: incomprehensible events occur; your life becomes a bin for hoax-like fluctuations of what used to be reality. And not only that — as if that weren't enough — but you, like Fat, ponder forever over these fluctuations in an effort to order them into a coherency, when in fact the only sense they make is the sense you impose on them, out of necessity to restore everything into shapes and processes you can recognize. The first thing to depart in mental illness is the familiar. And what takes its place is bad news because not only can you not understand it, you also cannot communicate it to other people. The madman experiences something, but what it is or where it comes from he does not know.

Annabelle stared straight ahead at the canvas, neither seeing nor caring about the fluctuations of light and color that conveyed impressions of approaching nightfall…the dusk of the Roman Empire. Hunt seemed similarly indifferent to the show, his head inclined toward hers, his gaze locked on her face. Though his breathing remained soft and disciplined, it seemed to her that its rhythm had changed ever so slightly. Annabelle moistened her dry lips. “You…you mustn’t stare at me like that.” Soft as the murmur was, he caught it. “With you here, nothing else is worth looking at.

Her family had of late been exceedingly fluctuating. For many years of her life she had had two sons; but the crime and annihilation of Edward a few weeks ago, had robbed her of one; the similar annihilation of Robert had left her for a fortnight without any; and now, by the resurrection of Edward, she had one again.

It is true that historic Christianity is in conflict at many points with the collectivism of the present day; it does emphasize, against the claims of society, the worth of the individual soul. It provides for the individual a refuge from all the fluctuating currents of human opinion, a secret place of meditation where a man can come alone into the presence of God. It does give a man courage to stand, if need be, against the world; it resolutely refuses to make of the individual a mere means to an end, a mere element in the composition of society. It rejects altogether any means of salvation which deals with men in a mass; it brings the individual face to face with his God.

Eh, Nikanor Ivanovich!' the unknown man exclaimed soulfully. 'What are official and unofficial persons? It all depends on your point of view on the subject. It's all fluctuating and relative, Nikanor Ivanovich. Today I'm a unofficial person, and tomorrow, lo and behold, I'm an official one! And it happens the other way round -oh, how it does!" - Chapter 9

As someone who throws you around quite a lot, I feel like I’m qualified to say this: if that jackass isn’t able to cope if your weight fluctuates a few pounds, which is perfectly normal by the way, he shouldn’t be your partner.

Moods are by nature compelling, contagious, and profoundly interpersonal, and disorders of mood alter the perceptions and behaviors not only of those who have them but also of those who are related or closely associated. Manic-depressive illness—marked as it is by extraordinary and confusing fluctuations in mood, personality, thinking, and behavior—inevitably has powerful and often painful effects on relationships.

That's it: watch your moods. Don't let people see you fluctuate. Don't let yourself run your mouth. Never ever cry, even alone, because your cat or your kettle might tell. Always smile, but don't laugh loudly. Mania is an extrovert, but if you need to vent, tell your mattress or maybe your therapist, but put nothing in writing and never tell a friend or coworker how you're really feeling. Downplay any problem or joy. Pay attention to any signs that your life is shitty or excellent, because either is an illusion. Be careful around men, especially ones with big arms or opinions. Stop talking.

Thy resolution may fluctuate on the wild and changeful billows of human opinion, but mine is anchored on the Rock of Ages.

I'm convinced that people see the ghosts of themselves all the time, but most just chose to block them out. The words don't even make sense to me, and I know it's true. When I was seven years old I saw the ghost of myself at the age of eighteen. Ever since that day I've kicked myself for not asking questions. I've no idea what my eighteen-year-old self could have told me at that point - perhaps nothing at all. Still, I can't help but think of it as a lost opportunity. Somehow there was a slight fluctuation in the current, and two of me bled through the fabric at once. Trying to figure out the meaning behind such events can drive you mad, because there is no answer. Perhaps it was some sort of hiccup. Then again, perhaps I was making some Herculean efforts to reach out to myself, and that was all I could manage.

What destiny is there, but to sense, observe, merge, re-emerge, Empty, yet filled, spreading everywhere, inside, outside, in, Pulsing, fluctuating, breathing as part of one being, Whispering, feeling, reflecting, flowing between hot and cold, Mineral and plant, dark and light, love and fear, new and old.

We all know the kinds of short-term states we can enter that can compromise our empathy. These include being drunk, tired, impatient, or stressed, during which we might say or do the wrong thing to someone else and later regret it. The feeling of regret is a sign of our empathy circuit coming back on, but the fact that we say or do the wrong thing is nevertheless—at that moment—a fluctuation in our empathy circuit.

You cannot prove to yourself that you love God by examining your feelings toward Him. They are indefinite and they fluctuate. But just as far as you obey Him, just so far, depend upon it; you love Him. It is not natural to us sinful, ungrateful beings to prefer His pleasure to our own or to follow His way instead of our own way, and nothing, nothing but love of Him can or does make us obedient to Him.

Even in those earlier times, finding the really outstanding companies and staying with them through all the fluctuations of a gyrating market proved far more profitable to far more people than did the more colorful practice of trying to buy them cheap and sell them dear.

Meeting writers is always so disappointing. I got over wanting to meet live writers quite a long time ago. There is this terrific book that has changed your life, and then you meet the author, and he has shifty eyes and funny shoes and he won't talk about anything except the injustice of the United States income tax structure toward people with fluctuating income, or how to breed Black Angus cows, or something.

Individual events. Events beyond law. Events so numerous and so uncoordinated that, flaunting their freedom from formula, they yet fabricate firm form.

The ten billion animals that are killed every year for meat and the virulent consequences of contemporary animal agricultural practices remain conspicuously absent from public discourse. How often have you seen media exposés on the violent treatment of farm animals and the corrupt practices of carnistic industry? Compare this with the amount of coverage afforded fluctuating gas prices or Hollywood fashion blunders. Most of us are more outraged over having to pay five cents more for a gallon of gas than over the fact that billions of animals, millions of humans, and the entire ecosystem are systematically exploited by an industry that profits from such gratuitous violence. And most of us know more about what the stars wore to the Oscars than we do about the animals we eat.

For while anyone can sit back and point to the bottom line as justification, assessing instead a person's actual knowledge and actual ability takes confidence, thought, good judgement, and, well, guts. You can't just stand up in a meeting with your colleagues and yell, "Don't fire her. She was just on the wrong end of a Bernoulli series." Nor is it likely to win you friends if you stand up and say of the gloating fellow who just sold more Toyota Camrys than anyone else in the history of the dealership, "It was just a random fluctuation.

God loves us so much that he crushed his Son so that we might be his and that this love isn't based on our worthiness or performance. His love doesn't fluctuate from day-to-day. It was settled the moment he set it upon you before the foundation of the world.

Did you know PTSD is the only mental illness you can give someone? A person gave it to me. A man actually drove me crazy. He transmitted this condition. Like the man who gave my gay cousin HIV, or like my grandfather, who gave my grandmother the clap. You can “get” schizophrenia or bipolar in the genetic sense. You might inherit genes that predispose you toward hearing voices or intense fluctuation of mood. In that sense, these conditions are “given” to you. But they aren’t given to you in the same way watching your father cut off your mother’s head on Christmas gives you PTSD.

Physicists often quote from T. H. White's epic novel The Once and Future King , where a society of ants declares, 'Everything not forbidden is compulsory.' In other words, if there isn't a basic principle of physics forbidding time travel, then time travel is necessarily a physical possibility. (The reason for this is the uncertainty principle. Unless something is forbidden, quantum effects and fluctuations will eventually make it possible if we wait long enough. Thus, unless there is a law forbidding it, it will eventually occur.)

Limits of survival are set by climate, those long drifts of change which a generation may fail to notice. And it is the extremes of climate which set the pattern. Lonely, finite humans may observe climatic provinces, fluctuations of annual weather and, occasionally may observe such things as “This is a colder year than I’ve ever known.” Such things are sensible. But humans are seldom alerted to the shifting average through a great span of years. And it is precisely in this alerting that humans learn how to survive on any planet. They must learn climate. —

To the extent that you actually realize that you are not, for example, your anxieties, then your anxieties no longer threaten you. Even if anxiety is present, it no longer overwhelms you because you are no longer exclusively tied to it. You are no longer courting it, fighting it, resisting it, or running from it. In the most radical fashion, anxiety is thoroughly accepted as it is and allowed to move as it will. You have nothing to lose, nothing to gain, by its presence or absence, for you are simply watching it pass by. Thus, any emotion, sensation, thought, memory, or experience that disturbs you is simply one with which you have exclusively identified yourself, and the ultimate resolution of the disturbance is simply to dis-identify with it. You cleanly let all of them drop away by realizing that they are not you--since you can see them, they cannot be the true Seer and Subject. Since they are not your real self, there is no reason whatsoever for you to identify with them, hold on to them, or allow your self to be bound by them. Slowly, gently, as you pursue this dis-identification "therapy," you may find that your entire individual self (persona, ego, centaur), which heretofore you have fought to defend and protect, begins to go transparent and drop away. Not that it literally falls off and you find yourself floating, disembodied, through space. Rather, you begin to feel that what happens to your personal self—your wishes, hopes, desires, hurts—is not a matter of life-or-death seriousness, because there is within you a deeper and more basic self which is not touched by these peripheral fluctuations, these surface waves of grand commotion but feeble substance. Thus, your personal mind-and-body may be in pain, or humiliation, or fear, but as long as you abide as the witness of these affairs, as if from on high, they no longer threaten you, and thus you are no longer moved to manipulate them, wrestle with them, or subdue them. Because you are willing to witness them, to look at them impartially, you are able to transcend them. As St. Thomas put it, "Whatever knows certain things cannot have any of them in its own nature." Thus, if the eye were colored red, it wouldn't be able to perceive red objects. It can see red because it is clear, or "redless." Likewise, if we can but watch or witness our distresses, we prove ourselves thereby to be "distress-less," free of the witnessed turmoil. That within which feels pain is itself pain-less; that which feels fear is fear-less; that which perceives tension is tensionless. To witness these states is to transcend them. They no longer seize you from behind because you look at them up front.

Any board-room sitter with a taste for Wall Street lore has heard of the retort that J. P. Morgan the Elder is supposed to have made to a naïve acquaintance who had ventured to ask the great man what the market was going to do. “It will fluctuate,” replied Morgan dryly.

And then there was that key point in On the Origin of Species. That crucial point that somehow both David and before him Francis Galton had missed. What does Darwin say is the best way of building a strong species, of allowing it to endure into the future, to withstand the blows of Chaos in all her mighty forms—flood, drought, rising sea levels, fluctuating temperatures, invasions of competitors, predators, pests? Variation. Variation in genes, and hence in behavior and physical traits. Homogeneity is a death sentence. To rid a species of its mutants and outliers is to make that species dangerously vulnerable to the elements.

There is a certain tyranny about perfection, a certain exhaustion about it even, something that denies the viewer a role in its creation and that asserts itself with all the dogmatism of an unambiguous statement. True beauty cannot be measured because it is fluctuating, it has only a few angles from which it may be seen, and then not in all lights and at all times. It flirts dangerously with ugliness, it takes risks with itself, it does not side comfortably with mathematical rules of proportion, it draws its appeal from precisely those areas that will also lend themselves to ugliness. Nothing can be beautiful that does not take a calculated risk with ugliness.

Whatever their degree of self-control, these parents are governed by emotion, seeing the world in black-and-white terms, keeping score, holding grudges, and controlling others with emotional tactics. Their fluctuating moods and reactivity make them unreliable and intimidating. And while they may act helpless and usually see themselves as victims, family life always revolves around their moods. Although they often control themselves outside the family, where they can follow a structured role, within the crucible of intimate family relationships they display their full impulsivity, especially if intoxicated. It can be shocking to see how no-holds-barred they can get. Many children of such parents learn to subjugate themselves to other people’s wishes (Young and Klosko 1993). Because they grew up anticipating their parent’s stormy emotional weather, they can be overly attentive to other people’s feelings and moods, often to their own detriment.

Children play at being great and wonderful people, at the ambitions they will put away for one reason or another before they grow into ordinary men and women. Mankind as a whole had a like dream once; everybody and nobody built up the dream bit by bit, and the ancient story-tellers are there to make us remember what mankind would have been like, had not fear and the failing will and the laws of nature tripped up its heels. The Fianna and their like are themselves so full of power, and they are set in a world so fluctuating and dream-like, that nothing can hold them from being all that the heart desires." from a preface to Gods and Fighting Men by Lady Augusta Gregory

But aesthetic value does not rise from the work's apparent ability to predict a future: we do not admire Cézanne because of the Cubists drew on him. Value rises from deep in the work itself - from its vitality, its intrinsic qualities, its address to the senses, intellect, and imagination; from the uses it makes of the concrete body of tradition. In art there is no progress, only fluctuations of intensity. Not even the greatest doctor in Bologna in the 17th century knew as much a bout the human body as today's third-year medical student. But nobody alive today can draw as well as Rembrandt or Goya.

For the rest of his life, the greater the chaos, the calmer Rockefeller would become, particularly when others around him were either panicked or mad with greed. He would make much of his fortune during these market fluctuations—because he could see while others could not. This insight lives on today in Warren Buffet’s famous adage to “be fearful when others are greedy and greedy when others are fearful.” Rockefeller, like all great investors, could resist impulse in favor of cold, hard common sense.

Such is the world as it appeared to Nietzsche under the monumental aspect of Turin: a discontinuity of intensities that are given names only through the interpretation of those who receive his messages; the latter still represent the fixity of signs, whereas in Nietzsche this fixity no longer exists. That the fluctuations of intensities were able to assume the opposite name to designate themselves - such is the miraculous irony. We must believe that this coincidence of the phantasm and the sign has existed for all time, and that the strength required to follow the detour through the intellect was 'superhuman

Lenin is said to have declared that the best way to destroy the capitalist system was to debauch the currency. By a continuing process of inflation, governments can confiscate, secretly and unobserved, an important part of the wealth of their citizens. By this method they not only confiscate, but they confiscate arbitrarily; and, while the process impoverishes many, it actually enriches some. The sight of this arbitrary rearrangement of riches strikes not only at security but [also] at confidence in the equity of the existing distribution of wealth. Those to whom the system brings windfalls, beyond their deserts and even beyond their expectations or desires, become "profiteers," who are the object of the hatred of the bourgeoisie, whom the inflationism has impoverished, not less than of the proletariat. As the inflation proceeds and the real value of the currency fluctuates wildly from month to month, all permanent relations between debtors and creditors, which form the ultimate foundation of capitalism, become so utterly disordered as to be almost meaningless; and the process of wealth-getting degenerates into a gamble and a lottery. Lenin was certainly right. There is no subtler, no surer means of overturning the existing basis of society than to debauch the currency. The process engages all the hidden forces of economic law on the side of destruction, and does it in a manner which not one man in a million is able to diagnose.

Economic theory is devoted to the study of equilibrium positions. The concept of equilibrium is very useful. It allows us to focus on the final outcome rather than the process that leads up to it. But the concept is also very deceptive. It has the aura of something empirical: since the adjustment process is supposed to lead to an equilibrium, an equilibrium position seems somehow implicit in our observations. That is not true. Equilibrium itself has rarely been observed in real life — market prices have a notorious habit of fluctuating.

I believe in movement. I believe in that lighthearted balloon, the world. I believe in midnight and the hour of noon. But what else do I believe in? Sometimes everything. Sometimes nothing. It fluctuates like light flitting over a pond. I believe in life, which one day each of us shall lose. When we are young we think we won't, that we are different. As a child I thought that I would never grow up, that I could will it so. And then I realized, quite recently, that I had crossed some line, unconsciously cloaked in the truth of my chronology. How did we get so damn old?

No subject is more touched on than love, in the human life stories as well as in the literary corpus they have left us... No subject, either, is as discussed, as controversial, especially during the final period of human history, when the cyclothymic fluctuations concerning the belief in love became constant and dizzying. In conclusion, no subject seems to have preoccupied man as much; even money, even the satisfaction derived from combat and glory, loses by comparison, its dramatic power in human life stories. Love seems to have been, for humans of the final period, the acme and the impossible, the regret and the grace, the focal point upon which all suffering and joy could be concentrated.

I thought about that while he made his next calls, while I kept on with the newsletters. I thought about it during Sunday service at Word of Life, and during study hours in my room, with the Viking Erin and her squeaky pink highlighter. What it meant to really believe in something—for real. Belief. The big dictionary in the Promise library said it meant something one accepts as true or real; a firmly held conviction or opinion. But even that definition, as short and simple as it was, confused me. True or real: Those were definite words; opinion and conviction just weren't—opinions wavered and changed and fluctuated with the person, the situation. And most troubling of all was the word accepts. Something one accepts. I was much better at excepting everything than accepting anything, at least anything for certain, for definite. That much I knew. That much I believed.

Men achieve cheerfulness by moderation in pleasure and by proportion in their life excess and deficiency are apt to fluctuate and cause great changes in the soul. And souls which change over great intervals are neither stable nor cheerful. So one should set one's mind on what is possible and be content with what one has taking little account of those who are admired and envied and not dwelling on them in thought but one should consider the lives of those who are in distress thinking of their grievous sufferings so that what one has and possesses will seem great and enviable and one will cease to suffer in one's soul through the desire for more.

Perhaps this is the bottom line to mental illness: incomprehensible events occur; your life becomes a bin for hoax-like fluctuations of what used to be reality. And not only that—as if that weren't enough—but you, like Fat, ponder forever over these fluctuations in an effort to order them into a coherency, when in fact the only sense they make is the sense you impose on them, out of the necessity to restore everything into shapes and processes you can recognize. The first thing to depart in mental illness is the familiar. And what takes its place is bad news because not only can you not understand it, you also cannot communicate it to other people. The madman experiences something, but what it is or where it comes from he does not know.

No mean person is mean all the time. The whole point of being mean is to fluctuate so that you can hold out the hope for someone. So someone will hold out the hope that they're gonna catch you on the sunny side or that you're gonna be nice this time. The tyranny is inconsistency. Somebody thats consistently mean is something that is pretty easy to sort out. The reality is that the meanest people can be wonderful sometimes. That's the whole point of meanness because otherwise it's too obvious. It's the niceness that gets you trapped in the dysfunction. That is the problem and so the fact that you have this belief that there is hope in the relationship is foundational to the dysfunction.

বহু বিজ্ঞানীই আজ মনে করেন এক কারণ বিহীন কোয়ান্টাম ফ্লাকচুয়েশনের (Quantum Fluctuation) মধ্য দিয়ে এই মহাবিশ্বের উৎপত্তি হতে পারে, যা পরবর্তীকালে সৃষ্ট মহাবিশ্বকে স্ফীতির (Inflation) দিকে ঠেলে দিয়েছে, এবং আরও পরে পদার্থ আর কাঠামো তৈরির পথ সুগম করেছে । এগুলো কোনো কল্পকাহিনি নয়। মহাবিশ্ব যে শূন্য থেকে উৎপন্ন হতে পারে প্রথম এ ধারণাটি ব্যক্ত করেছিলেন এডওয়ার্ড ট্রিয়ন ১৯৭৩ সালে ‘নেচার’ নামক বিখ্যাত বৈজ্ঞানিক জার্নালে । এরপর আশির দশকে স্ফীতি তত্ত্বের আবির্ভাবের পর থেকেই বহু বিজ্ঞানী প্রাথমিক কোয়ান্টাম ফ্লাকচুয়েশরে ধারণাকে স্ফীতি তত্ত্বের সাথে জুড়ে দিয়ে মডেল বা প্রতিরূপ নির্মাণ করেছেন। শূন্য থেকে এই মহাবিশ্ব উৎপত্তির ধারণা যদি অবৈজ্ঞানিক এবং ভ্রান্তই হতো, তবে সেগুলো প্রখ্যাত বৈজ্ঞানিক সাময়িকী (Scientific Journal) গুলোতে কখনোই প্রকাশিত হতো না। মূলত স্ফীতি তত্ত্বকে সাম্প্রতিককালে বেশ কিছু পরীক্ষার মুখোমুখি হতে হয়েছে, এবং প্রায় সবগুলোতেই এই তত্ত্ব অত্যন্ত সাফল্যের সাথে এ পর্যন্ত উত্তীর্ণ হয়েছে । (অবিশ্বাসের দর্শন, শূন্য থেকে মহাবিশ্ব)

The level of intensity fluctuates according to time and place, but it can be stated as a truth that religion does not, and in the long run cannot, be content with its own marvelous claims and sublime assurances. It must seek to interfere with the lives of nonbelievers, or heretics, or adherents of other faiths. It may speak about the bliss of the next world, but it wants power in this one.

It is all too easy to observe a few "symptoms" and from these diagnose a "psychosis" - as, for instance, one might regard love as a "psychosis" if considered just on the basis of the "symptoms". Lovers, after all, display not infrequently such "symptomatic behavior" as monomania, folie à deux, "paranoidal" suspicion, extreme fluctuations of mood, hypermnesia (as regards the beloved's words), illogicality, delusions, idée fixe, ideas of reference, the belief they can read one another's mind, impaired or distorted perception (especially as regards perception of the beloved), physical states ranging from apparent neurasthenic fatigability and lack of zest to apparent hyperhedonia and hyperkinesis, and so on. But if love is madness, then we all carry within us a powerful desire to be mad - at least once.

We cry shame on the feudal baron who forbade the peasant to turn a clod of earth unless he surrendered to his lord a fourth of his crop. We called those barbarous times. But if the forms have changed, the relations have remained the same, and the worker is forced, under the name of free contract, to accept feudal obligations. For, turn where he will, he can find no better conditions. Everything has become private property, and he must accept, or die or hunger. The result of this state of things is that all our production tends in a wrong direction. Enterprise takes no thought for the needs of the community. Its only aim is to increase the gains of the speculator. Hence the constant fluctuations of trade, the periodical industrial crises, each of which throws scores of thousands of workers on the streets.

The most realistic distinction between the investor and the speculator is found in their attitude toward stock-market movements. The speculator’s primary interest lies in anticipating and profiting from market fluctuations. The investor’s primary interest lies in acquiring and holding suitable securities at suitable prices. Market movements are important to him in a practical sense, because they alternately create low price levels at which he would be wise to buy and high price levels at which he certainly should refrain from buying and probably would be wise to sell. It is far from certain that the typical investor should regularly hold off buying until low market levels appear, because this may involve a long wait, very likely the loss of income, and the possible missing of investment opportunities. On the whole it may be better for the investor to do his stock buying whenever he has money to put in stocks, except when the general market level is much higher than can be justified by well-established standards of value. If he wants to be shrewd he can look for the ever-present bargain opportunities in individual securities. Aside from forecasting the movements of the general market, much effort and ability are directed on Wall Street toward selecting stocks or industrial groups that in matter of price will “do better” than the rest over a fairly short period in the future. Logical as this endeavor may seem, we do not believe it is suited to the needs or temperament of the true investor—particularly since he would be competing with a large number of stock-market traders and first-class financial analysts who are trying to do the same thing. As in all other activities that emphasize price movements first and underlying values second, the work of many intelligent minds constantly engaged in this field tends to be self-neutralizing and self-defeating over the years. The investor with a portfolio of sound stocks should expect their prices to fluctuate and should neither be concerned by sizable declines nor become excited by sizable advances. He should always remember that market quotations are there for his convenience, either to be taken advantage of or to be ignored. He should never buy a stock because it has gone up or sell one because it has gone down. He would not be far wrong if this motto read more simply: “Never buy a stock immediately after a substantial rise or sell one immediately after a substantial drop.” An

Like it or not, war (cold or hot) is the most powerful funding driver in the public arsenal. Lofty goals such as curiosity, discovery, exploration, and science can get you money for modest-size projects, provided they resonate with the political and cultural views of the moment. But big, expensive activities are inherently long term, and require sustained investment that must survive economic fluctuations and changes in the political winds. In all eras, across time and culture, only war, greed, and the celebration of royal or religious power have fulfilled that funding requirement. Today, the power of kings is supplanted by elected governments, and the power of religion is often expressed in nonarchitectural undertakings, leaving war and greed to run the show. Sometimes those two drivers work hand in hand, as in the art of profiteering from the art of war. But war itself remains the ultimate and most compelling rationale.

Thus Marx begins his attack on the liberal concept of freedom. The freedom of the market is not freedom at all. It is a fetishistic illusion. Under capitalism, individuals surrender to the discipline of abstract forces (such as the hidden hand of the market made much of by Adam Smith) that effectively govern their relations and choices. I can make something beautiful and take it to market, but if I don’t manage to exchange it then it has no value. Furthermore, I won’t have enough money to buy commodities to live. Market forces, which none of us individually control, regulate us. And part of what Marx wants to do in Capital is talk about this regulatory power that occurs even “in the midst of the accidental and ever-fluctuating exchange relations between the products.” Supply and demand fluctuations generate price fluctuations around some norm but cannot explain why a pair of shoes on average trades for four shirts. Within all the confusions of the marketplace, “the labour-time socially necessary to produce [commodities] asserts itself as a regulative law of nature. In the same way, the law of gravity asserts itself when a person’s house collapses on top of him” (168). This parallel between gravity and value is interesting: both are relations and not things, and both have to be conceptualized as immaterial but objective.

Modern society is in a state of turbulence brought about, in large part, by political efforts to maintain static, equilibrium conditions; practices that interfere with the ceaseless processes of change that provide the fluctuating order upon which any creative system—such as the marketplace—depends. Institutions, being ends in themselves, have trained us to resist change and favor the status quo; to insist upon the certain and the concrete and to dismiss the uncertain and the fanciful; and to embrace security and fear risk. Life, on the other hand is change, is adaptation, creativity, and novelty. But creativity has always depended upon a fascination with the mysterious, and an appreciation for the kinds of questions that reveal more than answers can ever provide. When creative processes become subordinated to preserving established interests; when the glorification of systems takes priority over the sanctity of individual lives, societies begin to lose their life-sustaining vibrancy and may collapse.

This is arguably the besetting mistake of all naturalist thinking, as it happens, in practically every sphere. In this context, the assumption at work is that if one could only reduce one’s picture of the original physical conditions of reality to the barest imaginable elements—say, the “quantum foam” and a handful of laws like the law of gravity, which all looks rather nothing-ish (relatively speaking)—then one will have succeeded in getting as near to nothing as makes no difference. In fact, one will be starting no nearer to nonbeing than if one were to begin with an infinitely realized multiverse: the difference from non-being remains infinite in either case. All quantum states are states within an existing quantum system, and all the laws governing that system merely describe its regularities and constraints. Any quantum fluctuation therein that produces, say, a universe is a new state within that system, but not a sudden emergence of reality from nonbeing. Cosmology simply cannot become ontology. The only intellectually consistent course for the metaphysical naturalist is to say that physical reality “just is” and then to leave off there, accepting that this “just is” remains a truth entirely in excess of all physical properties and causes: the single ineradicable “super-natural” fact within which all natural facts are forever contained, but about which we ought not to let ourselves think too much.

In the car inching its way down Fifth Avenue, toward Bergdorf Goodman and this glamorous party, I looked back on my past with a new understanding. This sickness, the “endo-whatever,” had stained so much—my sense of self, my womanhood, my marriage, my ability to be present. I had effectively missed one week of each month every year of my life since I was thirteen, because of the chronic pain and hormonal fluctuations I suffered during my period. I had lain in bed, with heating pads and hot-water bottles, using acupuncture, drinking teas, taking various pain medications and suffering the collateral effects of them. I thought of all the many tests I missed in various classes throughout my education, the school dances, the jobs I knew I couldn’t take as a model, because of the bleeding and bloating as well as the pain (especially the bathing suit and lingerie shoots, which paid the most). How many family occasions was I absent from? How many second or third dates did I not go on? How many times had I not been able to be there for others or for myself? How many of my reactions to stress or emotional strife had been colored through the lens of chronic pain? My sense of self was defined by this handicap. The impediment of expected pain would shackle my days and any plans I made. I did not see my own womanhood as something positive or to be celebrated, but as a curse that I had to constantly make room for and muddle through. Like the scar on my arm, my reproductive system was a liability. The disease, developing part and parcel with my womanhood starting at puberty with my menses, affected my own self-esteem and the way I felt about my body. No one likes to get her period, but when your femininity carries with it such pain and consistent physical and emotional strife, it’s hard not to feel that your body is betraying you. The very relationship you have with yourself and your person is tainted by these ever-present problems. I now finally knew my struggles were due to this condition. I wasn’t high-strung or fickle and I wasn’t overreacting.

I believe in movement. I believe in that lighthearted balloon, the world. I believe in midnight and the hour of noon. But what else do I believe in? Sometimes everything. Sometimes nothing. It fluctuates like light flitting over a pond. I believe in life, which one day each of us shall lose. When we are young we think we won’t, that we are different. As a child I thought I would never grow up, that I could will it so. And then I realized, quite recently, that I had crossed some line, unconsciously cloaked in the truth of my chronology. How did we get so damn old? I say to my joints, my iron-colored hair. Now I am older than my love, my departed friends. Perhaps I will live so long that the New York Public Library will be obliged to hand over the walking stick of Virginia Woolf. I would cherish it for her, and the stones in her pocket. But I would also keep on living, refusing to surrender my pen.

Depression is partly a nocebo effect, in the sense that it can be produced by negative exceptions about oneself and the world. The way in which these negative expectations develop and produce their negative effects provides some clues as to how they can be reversed. Expectancy effects grow, feeding upon themselves. One reason this happens is that our subjective states - our feelings, our moods and sensations - are in constant flux, changing from day to day and from moment to moment. The effects of these fluctuations depend on how we interpret them, and our interpretations depend on our beliefs and expectations. When we expect to feel worse, we tend to notice random small negative changes and interpret them as evidence that we are in fact getting worse. This interpretation makes us actually feel worse, and it strengthens the belief that we are getting worse, leading to a vicious cycle in which our expectations and negative emotions feed on each other, cascading into a full-blown depressive episode. .. Positive expectancies have the opposite effect. They can set in motion a begin cycle, in which random fluctuations in mood and well being are interpreted as evidence of treatment effectiveness, thereby instilling a further sense of hope and countering the feeling of hopelessness that are so central to clinical depression.

Humboldt was the first to relate colonialism to the devastation of the environment. Again and again, his thoughts returned to nature as a complex web of life but also to man’s place within it. At the Rio Apure, he had seen the devastation caused by the Spanish who had tried to control the annual flooding by building a dam. To make matters worse, they had also felled the trees that had held the riverbanks together like ‘a very tight wall’ with the result that the raging river carried more land away each year. On the high plateau of Mexico City, Humboldt had observed how a lake that fed the local irrigation system had shrunk into a shallow puddle, leaving the valleys beneath barren. Everywhere in the world, Humboldt said, water engineers were guilty of such short-sighted follies. He debated nature, ecological issues, imperial power and politics in relation to each other. He criticized unjust land distribution, monocultures, violence against tribal groups and indigenous work conditions – all powerfully relevant issues today. As a former mining inspector, Humboldt had a unique insight into the environmental and economic consequences of the exploitation of nature’s riches. He questioned Mexico’s dependence on cash crops and mining, for example, because it bound the country to fluctuating international market prices. ‘The only capital,’ he said, that ‘increases with time, consists in the produce of agriculture’. All problems in the colonies, he was certain, were the result of the ‘imprudent activities of the Europeans’.

You never know that. I don't know it; Robert Lowell doesn't know it; John Berryman didn't know it; and Shakespeare probably didn't know it. There's never any final certainty about what you do. Your opinion of your own work fluctuates wildly. Under the right circumstances you can pick up something that you've written and approve of it; you'll think it's good and that nobody could have done exactly the same thing. Under different circumstances, you'll look at exactly the same poem and say, “My Lord, isn't that boring.” The most important thing is to be excited about what you are doing and to be working on something that you think will be the greatest thing that ever was. One of the difficulties in writing poetry is to maintain your sense of excitement and discovery about what you write.

Life has a strange rhythm. It takes a while to fully be aware of this. Decades. Centuries, even. It’s not a simple rhythm. But the rhythm is there. The tempo shifts and fluctuates; there are structures within structures, patterns within patterns. It’s baffling. Like when you first hear John Coltrane on the saxophone. But if you stick with it, the elements of familiarity become clear. The current rhythm is speeding up. I am approaching a crescendo. Everything is happening all at once. That is one of the patterns: when nothing is happening, nothing continues to happen, but after a while the lull becomes too much and the drums need to kick in. Something has to happen. Often that need comes from yourself. You make a phone call. You say, ‘I can’t do this life any more, I need to change.’ And one thing happens that you are in control of. And then another happens which you have no say over. Newton’s third law of motion. Actions create reactions. When things start to happen, other things start to happen. But sometimes it seems there is no explanation as to why the things are happening – why all the buses are coming along at once – why life’s moments of luck and pain arrive in clusters. All we can do is observe the pattern, the rhythm, and then live it.

But in situations where innovations proliferate, where group boundaries are uncertain, when the range of entities to be taken into account fluctuates, the sociology of the social is no longer able to trace actors’ new associations. At this point, the last thing to do would be to limit in advance the shape, size, heterogeneity, and combination of associations. To the convenient shorthand of the social, one has to substitute the painful and costly longhand of its associations. The duties of the social scientist mutate accordingly: it is no longer enough to limit actors to the role of informers offering cases of some well-known types. You have to grant them back the ability to make up their own theories of what the social is made of. Your task is no longer to impose some order, to limit the range of acceptable entities, to teach actors what they are, or to add some reflexivity to their blind practice. Using a slogan from ANT, you have ‘to follow the actors themselves’, that is try to catch up with their often wild innovations in order to learn from them what the collective existence has become in their hands, which methods they have elaborated to make it fit together, which accounts could best define the new associations that they have been forced to establish.

I will here give a brief sketch of the progress of opinion on the Origin of Species. Until recently the great majority of naturalists believed that species were immutable productions, and had been separately created. This view has been ably maintained by many authors. Some few naturalists, on the other hand, have believed that species undergo modification, and that the existing forms of life are the descendants by true generation of pre existing forms. Passing over allusions to the subject in the classical writers (Aristotle, in his "Physicae Auscultationes" (lib.2, cap.8, s.2), after remarking that rain does not fall in order to make the corn grow, any more than it falls to spoil the farmer's corn when threshed out of doors, applies the same argument to organisation; and adds (as translated by Mr. Clair Grece, who first pointed out the passage to me), "So what hinders the different parts (of the body) from having this merely accidental relation in nature? as the teeth, for example, grow by necessity, the front ones sharp, adapted for dividing, and the grinders flat, and serviceable for masticating the food; since they were not made for the sake of this, but it was the result of accident. And in like manner as to other parts in which there appears to exist an adaptation to an end. Wheresoever, therefore, all things together (that is all the parts of one whole) happened like as if they were made for the sake of something, these were preserved, having been appropriately constituted by an internal spontaneity; and whatsoever things were not thus constituted, perished and still perish." We here see the principle of natural selection shadowed forth, but how little Aristotle fully comprehended the principle, is shown by his remarks on the formation of the teeth.), the first author who in modern times has treated it in a scientific spirit was Buffon. But as his opinions fluctuated greatly at different periods, and as he does not enter on the causes or means of the transformation of species, I need not here enter on details.

Once you have disidentified from your mind, whether you are right or wrong makes no difference to your sense of self at all, so the forcefully compulsive and deeply unconscious need to be right, which is a form of violence, will no longer be there. You can state clearly and firmly how you feel or what you think, but there will be no aggressiveness or defensiveness about it. Your sense of self is then derived from a deeper and truer place within yourself, not from the mind. Watch out for any kind of defensiveness within yourself. What are you defending? An illusory identity, an image in your mind, a fictitious entity. By making this pattern conscious, by witnessing it, you disidentify from it. In the light of your consciousness, the unconscious pattern will then quickly dissolve. This is the end of all arguments and power games, which are so corrosive to relationships. Power over others is weakness disguised as strength. True power is within, and it is available to you now. So anyone who is identified with their mind and, therefore, disconnected from their true power, their deeper self rooted in Being, will have fear as their constant companion. The number of people who have gone beyond mind is as yet extremely small, so you can assume that virtually everyone you meet or know lives in a state of fear. Only the intensity of it varies. It fluctuates between anxiety and dread at one end of the scale and a vague unease and distant sense of threat at the other. Most people become conscious of it only when it takes on one of its more acute forms.

Why two (or whole groups) of people can come up with the same story or idea at the same time, even when across the world from each-other: "A field is a region of influence, where a force will influence objects at a distance with nothing in between. We and our universe live in a Quantum sea of light. Scientists have found that the real currency of the universe is an exchange of energy. Life radiates light, even when grown in the dark. Creation takes place amidst a background sea of energy, which metaphysics might call the Force, and scientists call the "Field." (Officially the Zero Point Field) There is no empty space, even the darkest empty space is actually a cauldron of energies. Matter is simply concentrations of this energy (particles are just little knots of energy.) All life is energy (light) interacting. The universe is self-regenreating and eternal, constantly refreshing itself and in touch with every other part of itself instantaneously. Everything in it is giving, exchanging and interacting with energy, coming in and out of existence at every level. The self has a field of influence on the world and visa versa based on this energy. Biology has more and more been determined a quantum process, and consciousness as well, functions at the quantum level (connected to a universe of energy that underlies and connects everything). Scientist Walter Schempp's showed that long and short term memory is stored not in our brain but in this "Field" of energy or light that pervades and creates the universe and world we live in. A number of scientists since him would go on to argue that the brain is simply the retrieval and read-out mechanism of the ultimate storage medium - the Field. Associates from Japan would hypothesize that what we think of as memory is simply a coherent emission of signals from the "Field," and that longer memories are a structured grouping of this wave information. If this were true, it would explain why one tiny association often triggers a riot of sights, sounds and smells. It would also explain why, with long-term memory in particular, recall is instantaneous and doesn't require any scanning mechanism to sift through years and years of memory. If they are correct, our brain is not a storage medium but a receiving mechanism in every sense, and memory is simply a distant cousin of perception. Some scientists went as far as to suggest that all of our higher cognitive processes result from an interaction with the Field. This kind of constant interaction might account for intuition or creativity - and how ideas come to us in bursts of insight, sometimes in fragments but often as a miraculous whole. An intuitive leap might simply be a sudden coalescence of coherence in the Field. The fact that the human body was exchanging information with a mutable field of quantum fluctuation suggested something profound about the world. It hinted at human capabilities for knowledge and communication far deeper and more extended than we presently understand. It also blurred the boundary lines of our individuality - our very sense of separateness. If living things boil down to charged particles interacting with a Field and sending out and receiving quantum information, where did we end and the rest of the world began? Where was consciousness-encased inside our bodies or out there in the Field? Indeed, there was no more 'out there' if we and the rest of the world were so intrinsically interconnected. In ignoring the effect of the "Field" modern physicists set mankind back, by eliminating the possibility of interconnectedness and obscuring a scientific explanation for many kinds of miracles. In re-normalizing their equations (to leave this part out) what they'd been doing was a little like subtracting God.