Future Cannot Be Predicted Quotes

This is the best reason to learn history: not in order to predict the future, but to free yourself of the past and imagine alternative destinies. Of course this is not total freedom – we cannot avoid being shaped by the past. But some freedom is better than none.

Love the quick profit, the annual raise, vacation with pay. Want more of everything ready-made. Be afraid to know your neighbors and to die. And you will have a window in your head. Not even your future will be a mystery any more. Your mind will be punched in a card and shut away in a little drawer. When they want you to buy something they will call you. When they want you to die for profit they will let you know. So, friends, every day do something that won’t compute. Love the Lord. Love the world. Work for nothing. Take all that you have and be poor. Love someone who does not deserve it. Denounce the government and embrace the flag. Hope to live in that free republic for which it stands. Give your approval to all you cannot understand. Praise ignorance, for what man has not encountered he has not destroyed. Ask the questions that have no answers. Invest in the millenium. Plant sequoias. Say that your main crop is the forest that you did not plant, that you will not live to harvest. Say that the leaves are harvested when they have rotted into the mold. Call that profit. Prophesy such returns. Put your faith in the two inches of humus that will build under the trees every thousand years. Listen to carrion — put your ear close, and hear the faint chattering of the songs that are to come. Expect the end of the world. Laugh. Laughter is immeasurable. Be joyful though you have considered all the facts. So long as women do not go cheap for power, please women more than men. Ask yourself: Will this satisfy a woman satisfied to bear a child? Will this disturb the sleep of a woman near to giving birth? Go with your love to the fields. Lie down in the shade. Rest your head in her lap. Swear allegiance to what is nighest your thoughts. As soon as the generals and the politicos can predict the motions of your mind, lose it. Leave it as a sign to mark the false trail, the way you didn’t go. Be like the fox who makes more tracks than necessary, some in the wrong direction. Practice resurrection.

You cannot predict the future.

You cannot see the past that did not happen any more than you can foresee the future.

By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains malleable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules.

Even if it were possible to cast my horoscope in this one life, and to make an accurate prediction about my future, it would not be possible to 'show' it to me because as soon as I saw it my future would change by definition. This is why Werner Heisenberg's adaptation of the Hays Office—the so-called principle of uncertainty whereby the act of measuring something has the effect of altering the measurement—is of such importance. In my case the difference is often made by publicity. For example, and to boast of one of my few virtues, I used to derive pleasure from giving my time to bright young people who showed promise as writers and who asked for my help. Then some profile of me quoted someone who disclosed that I liked to do this. Then it became something widely said of me, whereupon it became almost impossible for me to go on doing it, because I started to receive far more requests than I could respond to, let alone satisfy. Perception modifies reality: when I abandoned the smoking habit of more than three decades I was given a supposedly helpful pill called Wellbutrin. But as soon as I discovered that this was the brand name for an antidepressant, I tossed the bottle away. There may be successful methods for overcoming the blues but for me they cannot include a capsule that says: 'Fool yourself into happiness, while pretending not to do so.' I should actually want my mind to be strong enough to circumvent such a trick.

Life's unpredictability often resonates with our thoughts as we live in the face of permanent uncertainty. But we must recognize that we cannot predict every possible future and should remain flexible and responsive to change. Life is dynamic and requires us to adapt. ("Life had taken them by Surprise “)

The future cannot be predicted, but futures can be invented. It was man’s ability to invent which has made human society what it is. The mental processes of inventions are still mysterious. They are rational but not logical, that is to say, not deductive.

All reality is a game. Physics at its most fundamental, the very fabric of our universe, results directly from the interaction of certain fairly simple rules, and chance; the same description may be applied to the best, most elefant and both intellectually and aesthetically satisfying games. By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains makkeable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules. Generally, all the best mechanistic games - those which can be played in any sense "perfectly", such as a grid, Prallian scope, 'nkraytle, chess, Farnic dimensions - can be traced to civilisations lacking a realistic view of the universe (let alone the reality). They are also, I might add, invariably pre-machine-sentience societies. The very first-rank games acknowledge the element of chance, even if they rightly restrict raw luck. To attempt to construct a game on any other lines, no matter how complicated and subtle the rules are, and regardless of the scale and differentiation of the playing volume and the variety of the powers and attibutes of the pieces, is inevitably to schackle oneself to a conspectus which is not merely socially but techno-philosophically lagging several ages behind our own. As a historical exercise it might have some value, As a work of the intellect, it's just a waste of time. If you want to make something old-fashioned, why not build a wooden sailing boat, or a steam engine? They're just as complicated and demanding as a mechanistic game, and you'll keep fit at the same time.

You may think novelists always have fixed plans to which they work, so that the future predicted by Chapter One is always inexorably the actuality of Chapter Thirteen. But novelists write for countless different reasons: for money, for fame, for reviewers, for parents, for friends, for loved ones; for vanity, for pride, for curiosity, for amusement: as skilled furniture makers enjoy making furniture, as drunkards like drinking, as judges like judging, as Sicilians like emptying a shotgun into an enemy's back. I could fill a book with reasons, and they would all be true, though not true of all. Only one same reason is shared by all of us: we wish to create worlds as real as, but other than the world that is. Or was. This is why we cannot plan. We know a world is an organism, not a machine. We also know that a genuinely created world must be independent of its creator; a planned world (a world that fully reveals its planning) is a dead world. It is only when our characters and events begin to disobey us that they begin to live.

I cannot predict what the future will bring when tomorrow may not come. Any number of things may happen. God may decide He's had enough of us and wipe the slate clean.

Centuries ago human knowledge increased slowly, so politics and economics changed at a leisurely pace too. Today our knowledge is increasing at breakneck speed, and theoretically we should understand the world better and better. But the very opposite is happening. Our new-found knowledge leads to faster economic, social and political changes; in an attempt to understand what is happening, we accelerate the accumulation of knowledge, which leads only to faster and greater upheavals. Consequently we are less and less able to make sense of the present or forecast the future. In 1016 it was relatively easy to predict how Europe would look in 1050. Sure, dynasties might fall, unknown raiders might invade, and natural disasters might strike; yet it was clear that in 1050 Europe would still be ruled by kings and priests, that it would be an agricultural society, that most of its inhabitants would be peasants, and that it would continue to suffer greatly from famines, plagues and wars. In contrast, in 2016 we have no idea how Europe will look in 2050. We cannot say what kind of political system it will have, how its job market will be structured, or even what kind of bodies its inhabitants will possess.

This is the best reason to learn history: not in order to predict the future, but to free yourself of the past and imagine alternative destinies. Of course this is not total freedom - we cannot avoid being shaped by the past. But some freedom is better than none.

The purpose of a thought-experiment, as the term was used by Schrödinger and other physicists, is not to predict the future - indeed Schrödinger most famous thought experiment goes to show that the "future," on the quantum level, cannot be predicted - but to describe reality, the present world. Science fiction is not predictive; it is descriptive. Predictions are uttered by prophets (free of charge), by clairvoyants (who usually charge a fee, and are therefore mor honored in their day than prophets), and by futurologists (salaried). Prediction is the business of prophets, clairvoyants, and futurologists. It is not the business of novelists. A novelist's business is lying. Science fiction is not predictive; it is descriptive. Predictions are uttered by prophets (free of charge), by clairvoyants (who usually charge a fee, and are therefore mor honored in their day than prophets), and by futurologists (salaried). Prediction is the business of prophets, clairvoyants, and futurologists. It is not the business of novelists. A novelist's business is lying.

A good question is not concerned with a correct answer. A good question cannot be answered immediately. A good question challenges existing answers. A good question is one you badly want answered once you hear it, but had no inkling you cared before it was asked. A good question creates new territory of thinking. A good question reframes its own answers. A good question is the seed of innovation in science, technology, art, politics, and business. A good question is a probe, a what-if scenario. A good question skirts on the edge of what is known and not known, neither silly nor obvious. A good question cannot be predicted. A good question will be the sign of an educated mind. A good question is one that generates many other good questions. A good question may be the last job a machine will learn to do. A good question is what humans are for.  •

We teach people in order to open up their minds and release their captive powers. But we cannot predict the result. Freedom - we free their minds from superstition. We give the people the keys of the future to act therein as they wish.

Your fear comes not from what you're afraid will happen. Your fear comes from thinking what may happen. You cannot predict your future. You can however, create your future. What happened yesterday is over. What happens today is up to you….

We learn from the pages of history who we are and who we have been. We learn from our greatness and our darkness. We cannot predict the future, but studying where we've been helps us better understand where we are.

My life will be what I make it," he told her. "That is true for all of us all the time. We cannot know what the future will bring or how the events of the future will make us feel. We cannot even plan and feel any certainty that our most carefully contrived plans will be put into effect. Could I have predicted what happened to me in the Peninsula? Could you have predicted what happened to you in Cornwall? But those things happened to us nevertheless. And they changed our plans and our dreams so radically that we both might have been excused for giving up, for never planning or dreaming again, for never living again. That too is a choice we all have to make.

It is not hard to live through a day, if you can live through a moment. What creates despair is the imagination, which pretends there is a future, and insists on predicting millions of moments, thousands of days, and so drains you that you cannot live the moment at hand. ("A Father's Story")

The uncertainty principle signaled an end to Laplace's dream of a theory of science, a model of the universe that would be completely deterministic. We certainly cannot predict future events exactly if we cannot even measure the present state of the universe precisely! We could still imagine that there is a set of laws that determine events completely for some supernatural being who, unlike us, could observe the present state of the universe without disturbing it. However, such models of the universe are not of much interest to us ordinary mortals. It seems better to employ the principle of economy known as Occam's razor and cut out all the features of the theory that cannot be observed.

Like the weather or bonds between lovers, transformations cannot always be predicted. All energy transmutes one day or another, in one way or another. Either in its form or composition, or in its position or disposition.

A friend once told me that what she fears most about growing old is becoming irrelevant, turning into a nostalgic old woman who cannot understand the world around her, or contribute much to it. This is what we fear collectively, as a species, when we hear of superhumans. We sense that in such a world, our identity, our dreams and even our fears will be irrelevant, and we will have nothing more to contribute. Whatever you are today – be it a devout Hindu cricket player or an aspiring lesbian journalist – in an upgraded world you will feel like a Neanderthal hunter in Wall Street. You won’t belong.

History is sensitive dependent on initial conditions. You cannot predict the future.

If one could always predict the future, this person would soon be the saddest being on earth, for it cannot be surprised nor could it stop thinking of making a difference.

It seems part of the human condition that while we cannot predict future events, as soon as those events do happen we find it hard to see them as anything but inevitable.

The uncertainty principle signaled an end to Laplace’s dream of a theory of science, a model of the universe that would be completely deterministic: one certainly cannot predict future events exactly if one cannot even measure the present state of the universe precisely!

I wish you well, explorer, but I wonder: Does the same fate that befell me await you? I can only imagine that it must, that the tendency toward equilibrium is not a trait peculiar to our universe but inherent in all universes. Perhaps that is just a limitation of my thinking, and your people have discovered a source of pressure that is truly eternal. But my speculations are fanciful enough already. I will assume that one day your thoughts too will cease, although I cannot fathom how far in the future that might be. Your lives will end just as ours did, just as everyone’s must. No matter how long it takes, eventually equilibrium will be reached. I hope you are not saddened by that awareness. I hope that your expedition was more than a search for other universes to use as reservoirs. I hope that you were motivated by a desire for knowledge, a yearning to see what can arise from a universe’s exhalation. Because even if a universe’s life span is calculable, the variety of life that is generated within it is not. The buildings we have erected, the art and music and verse we have composed, the very lives we’ve led: none of them could have been predicted, because none of them was inevitable. Our universe might have slid into equilibrium emitting nothing more than a quiet hiss. The fact that it spawned such plenitude is a miracle, one that is matched only by your universe giving rise to you.

The uncertainty principle signaled an end to Laplace’s dream of a theory of science, a model of the universe that would be completely deterministic: one certainly cannot predict future events exactly if one cannot even measure the present state of the universe precisely! We could still imagine that there is a set of laws that determine events completely for some supernatural being, who could observe the present state of the universe without disturbing it.

Whatever is real in our universe is real in a moment of time, which is one of a succession of moments. The past was real but is no longer real. We can, however, interpret and analyze the past, because we find evidence of past processes in the present. The future does not yet exist and is therefore open. We can reasonably infer some predictions, but we cannot predict the future completely. Indeed, the future can produce phenomena that are genuinely novel, in the sense that no knowledge of the past could have anticipated them. Nothing transcends time, not even the laws of nature. Laws are not timeless. Like everything else, they are features of the present, and they can evolve over time.

By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains malleable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word.

Economists are criticized for not being able to predict the future, but, because the data are incomplete and subject to revision, we cannot even be sure what happened in the recent past. Noisy data make effective policymaking all the more difficult.

[J]ust as in the sciences we have learned that we are too ignorant to safely pronounce anything impossible, so for the individual, since we cannot know just what are his limitations, we can hardly say with certainty that anything is necessarily within or beyond his grasp. Each must remember that no one can predict to what heights of wealth, fame, or usefulness he may rise until he has honestly endeavored, and he should derive courage from the fact that all sciences have been, at some time, in the same condition as he, and that it has often proved true that the dream of yesterday is the hope of today and the reality of tomorrow.

remind myself that the future is not set in stone, that I still have some ability to shape it. I cling to what cannot be predicted or controlled: love, imagination, originality. I try to live in a way that would break an algorithm. I pray to the unexpected.

We are like chess players who are trying to predict the opponent’s future moves, but in this case, we are dealing with life itself. True masters do not play the game on a single chessboard, but on multiple chessboards at the same time. And what’s the difference between grandmasters and masters? Surprises. The moves that cannot be predicted by the opponent. Life can play a simultaneous game with seven billion people at the same time and it can take each and every one of us by surprise. And we still believe we are capable of winning, because we can predict three of four moves ahead. We are insignificant.

All reality is a game. Physics at its most fundamental, the very fabric of our universe, results directly from the interaction of certain fairly simple rules, and chance; the same description may be applied to the best, most elegant and both intellectually and aesthetically satisfying games. By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains malleable, and retains the possibility of change.

The purpose of a thought-experiment, as the term was used by Schrödinger and other physicists, is not to predict the future— indeed Schrödinger's most famous thought-experiment goes to show that the 'future,' on the quantum level, cannot be predicted— but to describe reality, the present world. Science fiction is not predictive; it is descriptive.

[...] if truth be told, evolution hasn’t yielded many practical or commercial benefits. Yes, bacteria evolve drug resistance, and yes, we must take countermeasures, but beyond that there is not much to say. Evolution cannot help us predict what new vaccines to manufacture because microbes evolve unpredictably. But hasn’t evolution helped guide animal and plant breeding? Not very much. Most improvement in crop plants and animals occurred long before we knew anything about evolution, and came about by people following the genetic principle of ‘like begets like’. Even now, as its practitioners admit, the field of quantitative genetics has been of little value in helping improve varieties. Future advances will almost certainly come from transgenics, which is not based on evolution at all. [review of The Evolving World: Evolution in Everyday Life, Nature 442, 983-984 (31 August 2006)]

when another German scientist, Werner Heisenberg, formulated his famous uncertainty principle. In order to predict the future position and velocity of a particle, one has to be able to measure its present position and velocity accurately. The obvious way to do this is to shine light on the particle. Some of the waves of light will be scattered by the particle and this will indicate its position. However, one will not be able to determine the position of the particle more accurately than the distance between the wave crests of light, so one needs to use light of a short wavelength in order to measure the position of the particle precisely. Now, by Planck’s quantum hypothesis, one cannot use an arbitrarily small amount of light; one has to use at least one quantum. This quantum will disturb the particle and change its velocity in a way that cannot be predicted. Moreover, the more accurately one measures the position, the shorter the wavelength of the light that one needs and hence the higher the energy of a single quantum. So the velocity of the particle will be disturbed by a larger amount. In other words, the more accurately you try to measure the position of the particle, the less accurately you can measure its speed, and vice versa.

Life is really unpredictable. No matter what you serve or how hard you try you still cannot predict the future.

one cannot “predict future events exactly if one cannot even measure the present state of the universe precisely!

We cannot predict our tragedies.

I cannot predict the future, though I sound certain: because I can pursue a future.

You cannot predict the future but you can love and then love some more.

My Darling, It is late at night and though the words are coming hard to me, I can’t escape the feeling that it’s time that I finally answer your question. Of course I forgive you. I forgive you now, and I forgave you the moment I read your letter. In my heart, I had no other choice. Leaving you once was hard enough; to have done it a second time would have been impossible. I loved you too much to have let you go again. Though I’m still grieving over what might have been, I find myself thankful that you came into my life for even a short period of time. In the beginning, I’d assumed that we were somehow brought together to help you through your time of grief. Yet now, one year later, I’ve come to believe that it was the other way around. Ironically, I am in the same position you were, the first time we met. As I write, I am struggling with the ghost of someone I loved and lost. I now understand more fully the difficulties you were going through, and I realize how painful it must have been for you to move on. Sometimes my grief is overwhelming, and even though I understand that we will never see each other again, there is a part of me that wants to hold on to you forever. It would be easy for me to do that because loving someone else might diminish my memories of you. Yet, this is the paradox: Even though I miss you greatly, it’s because of you that I don’t dread the future. Because you were able to fall in love with me, you have given me hope, my darling. You taught me that it’s possible to move forward in life, no matter how terrible your grief. And in your own way, you’ve made me believe that true love cannot be denied. Right now, I don’t think I’m ready, but this is my choice. Do not blame yourself. Because of you, I am hopeful that there will come a day when my sadness is replaced by something beautiful. Because of you, I have the strength to go on. I don’t know if spirits do indeed roam the world, but even if they do, I will sense your presence everywhere. When I listen to the ocean, it will be your whispers; when I see a dazzling sunset, it will be your image in the sky. You are not gone forever, no matter who comes into my life. you are standing with God, alongside my soul, helping to guide me toward a future that I cannot predict. This is not a good-bye, my darling, this is a thank-you. Thank you for coming into my life and giving me joy, thank you for loving me and receiving my love in return. Thank you for the memories I will cherish forever. But most of all, thank you for showing me that there will come a time when I can eventually let you go. I love you

Stephen Hawking has observed with a touch of understandable excitement, that one cannot “predict future events exactly if one cannot even measure the present state of the universe precisely!

...Life does have its twists and turns, and that certainly is true. However, one can predict the future with some degree of accuracy based on one's own knowledge of past events. And rare events do occur , but it is their lack of repetition that makes them rare. I cannot alter the past, but the future is very much in my hands I find that memories, especially from one's childhood, very often do not live up to the realities Does anyone truly understand females? the more I am in their company the less i know. Their behavior is the opposite of everything in the natural order and flies in the face of logic. Oh, I can see you are enjoying yourself. You have my heart, and now you will toy with it She did believe that two souls could come together, so that the one would know if something had happened to the other despite distance or war. The only way to get through life's rough spots is to laugh whenever possible

Today, many of us feel like we live in a highly polarized world, where people with opposing opinions cannot even be civil to each other. If you want things to be different, I offer you a challenge. Pick a controversial political issue that you feel strongly about. […] Spend five minutes per day deliberately considering the issue from the perspective of those you disagree with, not to have an argument with them in your head, but to understand how someone who’s just as smart as you can believe the opposite of what you do. I’m not asking you to change your mind. I’m also not saying this challenge is easy. It requires a withdrawal from your body budget, and it might feel pretty unpleasant or even pointless. But when you try, really try, to embody someone else’s point of view, you can change your future predictions about the people who hold those different views. If you can honestly say, “I absolutely disagree with those people, but I can understand why they believe what they do”, you’re one step closer to a less polarized world. That is not magical liberal academic rubbish. It’s a strategy that comes from basic science about your predicting brain.

We have reached the end of one era, and now we don't know what is all around us. Because we're already in a new era, and it is very different from the old one. Science and the world of technology are both changing everything so quickly, even our bodies. So the original ancient culture was present here, but to no avail, at this point in history it has come to stop. It still has some effect, some kind of continuity, but it cannot analyse and reformulate things, it cannot impact things with absolute strength. The age to follow will be full of dangers. It will be full of difficulties. In all likelihood, it will not be a good future for mankind. It is even possible this new era will mean the end of mankind.

A shaman and a writer each serve as their communities’ seers by engaging in extraordinary acts of conscientious study of the past and the present and predicting the future. An inner voice calls to the shaman and an essayistic writer to answer the call that vexes the pernicious spirit of their times. Shamanistic writers induce a trance state of mind where they lose contact with physical reality through a rational disordering of the senses, in an effort to encounter for the umpteenth time the great unknown and the unutterable truths that structure existence. An afflicted person seeking clarification of existence cannot ignore the shamanistic calling of narrative exposition. Thus, I shall continue this longwinded howl – making a personal immortality vessel – into the darkness of night forevermore.

Because horizon is the end of vision, and because every move we make gives the field an aspect we couldn't have noticed before, what lies beyond the horizon cannot be known. (Otherwise it would be within the horizon.) As with the angelic messenger, there is no control over what comes into our vision... There are experiences and new information that will show the familiar as strange the comforting as dangerous, the adjacent as distant. Moreover, not every shift of the viewer will reveal something significant. It can be just more of the same, or nothing worth reflecting on. And yet without that shift, we begin to lose our vision altogether: what is seen over and over again ceases to be seen. What doesn't appear in a fresh way will be thought changeless and ordinary, no longer a stimulus to thought. Learning is reduced to mere repetition and can only confirm what has already been known. Friendships become static, empty of expectations of the future. The outcome of all our efforts become predictable. All mysteries can be explained. All dimensions and measurements hold. To be aware of our horizons is to live in wonder.

All this attempt to control... We are talking about Western attitudes that are five hundred years old... The basic idea of science - that there was a new way to look at reality, that it was objective, that it did not depend on your beliefs or your nationality, that it was rational - that idea was fresh and exciting back then. It offered promise and hope for the future, and it swept away the old medieval system, which was hundreds of years old. The medieval world of feudal politics and religious dogma and hateful superstitions fell before science. But, in truth, this was because the medieval world didn't really work any more. It didn't work economically, it didn't work intellectually, and it didn't fit the new world that was emerging... But now... science is the belief system that is hundreds of years old. And, like the medieval system before it, science is starting to not fit the world any more. Science has attained so much power that its practical limits begin to be apparent. Largely through science, billions of us live in one small world, densely packed and intercommunicating. But science cannot help us decide what to do with that world, or how to live. Science can make a nuclear reactor, but it can not tell us not to build it. Science can make pesticide, but cannot tell us not to use it. And our world starts to seem polluted in fundamental ways - air, and water, and land - because of ungovernable science... At the same time, the great intellectual justification of science has vanished. Ever since Newton and Descartes, science has explicitly offered us the vision of total control. Science has claimed the power to eventually control everything, through its understanding of natural laws. But in the twentieth century, that claim has been shattered beyond repair. First, Heisenberg's uncertainty principle set limits on what we could know about the subatomic world. Oh well, we say. None of us lives in a subatomic world. It doesn't make any practical difference as we go through our lives. Then Godel's theorem set similar limits to mathematics, the formal language of science. Mathematicians used to think that their language had some inherent trueness that derived from the laws of logic. Now we know what we call 'reason' is just an arbitrary game. It's not special, in the way we thought it was. And now chaos theory proves that unpredictability is built into our daily lives. It is as mundane as the rain storms we cannot predict. And so the grand vision of science, hundreds of years old - the dream of total control - has died, in our century. And with it much of the justification, the rationale for science to do what it does. And for us to listen to it. Science has always said that it may not know everything now but it will know, eventually. But now we see that isn't true. It is an idle boast. As foolish, and misguided, as the child who jumps off a building because he believes he can fly... We are witnessing the end of the scientific era. Science, like other outmoded systems, is destroying itself. As it gains in power, it proves itself incapable of handling the power. Because things are going very fast now... it will be in everyone's hands. It will be in kits for backyard gardeners. Experiments for schoolchildren. Cheap labs for terrorists and dictators. And that will force everyone to ask the same question - What should I do with my power? - which is the very question science says it cannot answer.

You see the impact of humans on Earth’s environment every day. We are trashing the place: There is plastic along our highways, the smell of a landfill, the carbonic acid (formed when carbon dioxide is dissolved in water) bleaching of coral reefs, the desertification of enormous areas of China and Africa (readily seen in satellite images), and a huge patch of plastic garbage in the Pacific Ocean. All of these are direct evidence of our effect on our world. We are killing off species at the rate of about one per day. It is estimated that humans are driving species to extinction at least a thousand times faster than the otherwise natural rate. Many people naïvely (and some, perhaps, deceptively) argue that loss of species is not that important. After all, we can see in the fossil record that about 99 percent of all the different kinds of living things that have ever lived here are gone forever, and we’re doing just fine today. What’s the big deal if we, as part of the ecosystem, kill off a great many more species of living things? We’ll just kill what we don’t need or notice. The problem with that idea is that although we can, in a sense, know what will become or what became of an individual species, we cannot be sure of what will happen to that species’ native ecosystem. We cannot predict the behavior of the whole, complex, connected system. We cannot know what will go wrong or right. However, we can be absolutely certain that by reducing or destroying biodiversity, our world will be less able to adapt. Our farms will be less productive, our water less clean, and our landscape more barren. We will have fewer genetic resources to draw on for medicines, for industrial processes, for future crops. Biodiversity is a result of the process of evolution, and it is also a safety net that helps keep that process going. In order to pass our own genes into the future and enable our offspring to live long and prosper, we must reverse the current trend and preserve as much biodiversity as possible. If we don’t, we will sooner or later join the fossil record of extinction.

Just as it is impossible to predict with complete accuracy the path of a single electron, so too you cannot know with certainty the future behavior of a single potato. Thus far observations show that man has mashed potatoes millions of times, but it is not inconceivable that one time in a billion the situation could reverse itself, that a potato could mash a man.

BE CREATIVE. Your post-fifty years should be your most creative time. You have wisdom of experience and freedom to apply it where you want. Avoid metaphors such as you are on the “back nine.” This denigrates the impact you can have. DON’T BE A DILETTANTE. Don’t just do a portfolio of things. Whatever you get involved with, have accountability and consequence. Drive it. FIND PEOPLE WHO HAVE VITALITY. Surround yourself with them; engage with them. Often they will be younger. APPLY YOUR GIFTS. Figure out what you are uniquely good at, what sets you apart. And understand the things inside you that give you a sense of purpose. Then apply them. DON’T WASTE TIME WORRYING ABOUT THE FUTURE. Allow serendipity to play a role. Most of the turning points in life cannot be predicted or controlled.

To quote Gould: Wind the tape of time back to Burgess times, and let it play again. If Pikaia does not survive in the replay, we are wiped out of future history—all of us, from shark to robin to orangutan. And I don’t think that any handicapper, given Burgess evidence as known today, would have granted very favorable odds for the persistence of Pikaia. And so, if you wish to ask the question of the ages—why do humans exist?—a major part of the answer, touching those aspects of the issue that science can treat at all, must be: because Pikaia survived the Burgess decimation. This response does not cite a single law of nature; it embodies no statement about predictable evolutionary pathways, no calculation of probabilities based on general rules of anatomy or ecology. The survival of Pikaia was a contingency of “just history.” I do not think that any “higher” answer can be given, and I cannot imagine that any resolution could be more fascinating. We are the offspring of history, and must establish our own paths in this most diverse and interesting of conceivable universes—one indifferent to our suffering, and therefore offering us maximum freedom to thrive, or to fail, in our own chosen way.

The primary difference between the classical layer and the quantum layer is that the classical layer deals with facts and the quantum layer deals with probabilities. In situations where classical laws are valid, we can predict the future by observing the past. In situations where quantum laws are valid, we can observe the past but we cannot predict the future. In the quantum layer, events are unpredictable.

We cannot predict the behavior of the whole, complex, connected system. We cannot know what will go wrong or right. However, we can be absolutely certain that by reducing or destroying biodiversity, our world will be less able to adapt. Our farms will be less productive, our water less clean, and our landscape more barren. We will have fewer genetic resources to draw on for medicines, for industrial processes, for future crops. Biodiversity

The only way to predict the future is to create it. You don't let it happen. You make it happen. How? Stop regretting the past and start learning from it. Let go of guilt by leaning into God's grace. Quit beating yourself up and let the Spirit of God heal your heart. You cannot divorce yourself from the past. You are married to it forever. But God wants to reconcile your past by redeeming it. God is in the recycling business; He makes recycled goods out of wasted lives.

A good question is like the one Albert Einstein asked himself as a small boy—“What would you see if you were traveling on a beam of light?” That question launched the theory of relativity, E=MC2, and the atomic age. A good question is not concerned with a correct answer. A good question cannot be answered immediately. A good question challenges existing answers. A good question is one you badly want answered once you hear it, but had no inkling you cared before it was asked. A good question creates new territory of thinking. A good question reframes its own answers. A good question is the seed of innovation in science, technology, art, politics, and business. A good question is a probe, a what-if scenario. A good question skirts on the edge of what is known and not known, neither silly nor obvious. A good question cannot be predicted. A good question will be the sign of an educated mind. A good question is one that generates many other good questions. A good question may be the last job a machine will learn to do. A good question is what humans are for.

The last remaining matter in the universe will reside within black dwarves. We can predict how they will end their days. The last matter of the universe will evaporate away and be carried off into the void as radiation leaving absolutely nothing behind. There won’t be a single atom left; all that’s left will be particles of light and black holes. After an unimaginable period even the black holes will have evaporated; the universe will be nothing but a sea of photons gradually tending to the same temperature as the expansion of the universe cools them towards absolute zero. The story of the universe will come to an end. For the first time in its life the universe will be permanent and unchanging. Entropy will finally stop increasing because the cosmos cannot get any more disordered. Nothing happens and it keeps not happening for ever. There is no difference between past present and future, nothing changes, arrow of time has simply ceased to exist. It is an inescapable fact written into the laws of physics that entire cosmos will die; all the stars will go out extinguishing possibility of life in the universe.

Having read this short history of the lawn, when you now come to plan your dream house you might think twice about having a lawn in the front yard. You are of course still free to do it. But you are also free to shake off the cultural cargo bequeathed to you by European dukes, capitalist moguls and the Simpsons – and imagine for yourself a Japanese rock garden, or some altogether new creation. This is the best reason to learn history: not in order to predict the future, but to free yourself of the past and imagine alternative destinies. Of course this is not total freedom – we cannot avoid being shaped by the past. But some freedom is better than none.

Intellectual chit-chat is thus replaced by meaningful events that occur in the reality of the psyche. Hence, for the individual to enter seriously into the process of individuation in the way that has been outlined means a completely new and different orientation toward life. For scientists it also means a new and different scientific approach to outer facts. How this will work out in the field of human knowledge and in the social life of human beings cannot be predicted. But to me it seems certain that Jung’s discovery of the process of individuation is a fact that future generations will have to take into account if they want to avoid drifting into a stagnant or even regressive outlook.

We cannot be certain whether today’s Frankensteins will indeed fulfil this prophecy. The future is unknown, and it would be surprising if the forecasts of the last few pages were realised in full. History teaches us that what seems to be just around the corner may never materialise due to unforeseen barriers, and that other unimagined scenarios will in fact come to pass. When the nuclear age erupted in the 1940s, many forecasts were made about the future nuclear world of the year 2000. When sputnik and Apollo 11 fired the imagination of the world, everyone began predicting that by the end of the century, people would be living in space colonies on Mars and Pluto. Few of these forecasts came true. On the other hand, nobody foresaw the Internet.

Even the heavens are open to the mind of Man. Man alone of all the animals has traced the pathways of the rising and the setting of the stars. Man has measured out the days and months and years. Man alone has understood and can predict the eclipses of the sun and moon for all future time, when they will occur, and whether they will be partial or total. When the mind contemplates these phenomena, it learns also knowledge of the gods. So religion is born, and with it goodness and all the virtues which make up the good life, a life which reflects the divine life. We need to be inferior to the gods in nothing except our mortality, which need in no way hinder us from living well. In explaining these things, I think that I have shown clearly enough how much superior is human nature to that of all the other animals. From which we must infer that such a shape and arrangement of our limbs and such a power of intelligence cannot have been the work of chance alone.

The auditory cortex seems to perform a simple calculation: it uses the recent past to predict the future. As soon as a note or a group of notes repeats, this region concludes that it will continue to do so in the future. This is useful because it keeps us from paying too much attention to boring, predictable signals. Any sound that repeats is squashed at the input side, because its incoming activity is canceled by an accurate prediction. As long as the input sensory signal matches the prediction that the brain generates, the difference is zero, and no error signal gets propagated to higher-level brain regions. Subtracting the prediction shuts down the incoming inputs—but only as long as they are predictable. Any sound that violates our brain’s expectations, on the contrary, is amplified. Thus, the simple circuit of the auditory cortex acts as a filter: it transmits to the higher levels of the cortex only the surprising and unpredictable information which it cannot explain by itself.

While irrational faith is rooted in submission to a power which is felt to be overwhelmingly strong, omniscient and omnipotent, and in the abdication of one's own power and strength, rational faith is based upon the opposite experience. We have this faith in a thought because it is the result of our own observation and thinking. We have faith in the potentialities of others, of ourselves, and of mankind because, and only to the degree to which, we have experienced the growth of our own potentialities, the reality of growth in ourselves, the strength of our own power of reason and of love. The basis of rational faith is productiveness; to live by our faith means to live productively. It follows that the belief in power (in the sense of domination) and the use of power are the reverse of faith. To believe in power that exists is identical with disbelief in the growth of potentialities which are as yet unrealized. It is a prediction of the future based solely on the manifest present; but it turns out to be a grave miscalculation, profoundly irrational in its oversight of the human potentialities and human growth. There is no rational faith in power. There is submission to it or, on the part of those who have it, the wish to keep it. While to many power seems to be the most real of all things, the history of man has proved it to be the most unstable of all human achievements. Because of the fact that faith and power are mutually exclusive, all religions and political systems which originally are built on rational faith become corrupt and eventually lose what strength they have, if they rely on power or ally themselves with it. To have faith requires courage, the ability to take a risk, the readiness even to accept pain and disappointment. Whoever insists on safety and security as primary conditions of life cannot have faith; whoever shuts himself off in a system of defense, where distance and possession are his means of security, makes himself a prisoner. To be loved, and to love, need courage, the courage to judge certain values as of ultimate concern—and to take the jump and stake everything on these values.

If God did not arrange [the world] this way, then there must be an independent factor in the universe. And if there is such, one consequence and perhaps two follow. First, the doctrine of creation must be abandoned. A creation ex nihilo would be completely in God's control. Independent forces cannot be created forces, and created forces cannot be independent. Then, second, if the universe is not God's creation, his knowledge of it--past and future--cannot depend on what he intends to do, but on his observation of how it works. In such a case, how could we be sure that God's observations are accurate? How could we be sure that these independent forces will not later show an unsuspected twist that will falsify God's predictions? And, finally, on this view God's knowledge would be empirical, rather than an integral part of his essence, and thus he would be a dependent knower. These objections are insurmountable. We can consistently believe in creation, omnipotence, omniscience, and the divine decree. But we cannot retain sanity and combine any one of these with free will.

A good question is worth a million good answers. A good question is like the one Albert Einstein asked himself as a small boy—“What would you see if you were traveling on a beam of light?” That question launched the theory of relativity, E=MC2, and the atomic age. A good question is not concerned with a correct answer. A good question cannot be answered immediately. A good question challenges existing answers. A good question is one you badly want answered once you hear it, but had no inkling you cared before it was asked. A good question creates new territory of thinking. A good question reframes its own answers. A good question is the seed of innovation in science, technology, art, politics, and business. A good question is a probe, a what-if scenario. A good question skirts on the edge of what is known and not known, neither silly nor obvious. A good question cannot be predicted. A good question will be the sign of an educated mind. A good question is one that generates many other good questions. A good question may be the last job a machine will learn to do. A good question is what humans are for.

The Joachitic speculation comprises a complex of four symbols which have remained characteristic of the political mass movements of modern times. The first of these symbols is that of the Third Realm—that is, the conception of a third world-historical phase that is at the same time the last, the age of fulfillment. The second symbol Joachim developed is that of the leader, the dux, who appears at the beginning of a new era and through his appearance establishes that era. God is understood by the secularist sectarians as a projection of the substance of the human soul into the illusionary spaciousness of the “beyond.” Through psychological analysis, this illusion can be dispelled and “God” brought back from his beyond into the human soul from which he sprung. By dispelling the illusion, the divine substance is reincorporated in man, and man becomes superman. The act of taking God back into man, just as among the older sectarians, has the result of creating a human type who experiences himself as existing outside of institutional bonds and obligations. The third of Joachim’s symbols is that of the prophet. With the creation of the symbol of the precursor, a new type emerges in Western history: the intellectual who knows the formula for salvation from the misfortunes of the world and can predict how world history will take its course in the future. In the further course of Western history, the Christian tide recedes, and the prophet, the precursor of the leader, becomes the secularist intellectual who thinks he knows the meaning of history (understood as world-immanent) and can predict the future. In political practice, the figure of the intellectual who projects the image of future history and makes predictions cannot always be clearly separated from that of the leader. The fourth of the Joachitic symbols is the community of spiritually autonomous persons. In this free community of autonomous persons without institutional organization can be seen the same symbolism found in modern mass movements, which imagine the Final Realm as a free community of men after the extinction of the state and other institutions. The symbolism is most clearly recognizable in communism, but the idea of democracy also thrives not inconsiderably on the symbolism of a community of autonomous men.

Centuries ago human knowledge increased slowly, so politics and economics changed at a leisurely pace too. Today our knowledge is increasing at breakneck speed, and theoretically we should understand the world better and better. But the very opposite is happening. Our new-found knowledge leads to faster economic, social and political changes; in an attempt to understand what is happening, we accelerate the accumulation of knowledge, which leads only to faster and greater upheavals. Consequently we are less and less able to make sense of the present or forecast the future. In 1016 it was relatively easy to predict how Europe would look in 1050. Sure, dynasties might fall, unknown raiders might invade, and natural disasters might strike; yet it was clear that in 1050 Europe would still be ruled by kings and priests, that it would be an agricultural society, that most of its inhabitants would be peasants, and that it would continue to suffer greatly from famines, plagues and wars. In contrast, in 2016 we have no idea how Europe will look in 2050. We cannot say what kind of political system it will have, how its job market will be structured, or even what kind of bodies its inhabitants will possess. A

Understand this: Once you trigger the other person’s limbic system, he or she cannot process your facts. Nor will they process the facts until after the Monkey issues have been resolved. No matter how right you are, no matter how unassailable your facts. Those are Human concerns and the Monkey trumps the Human. Had I the knowledge or the skill, all the resistance my ineptness triggered was not only avoidable but manipulable. Everything was predictable. Had I walked into the office and said, “Captain, I know I’m just a tactical guy, but I saw that memo and I had this idea. I don’t know anything about budgets but it made sense to me, so I’d appreciate it if you’d take a look at it and see if I’m completely off base. “I know I should have gone through the chain of command, but I figured you were the only one up here who wouldn’t laugh at me if I was wrong…” I know I’m just a tactical guy. In the captain’s role as protector of the future of the agency, starting by saying that I know where I belong and I’m happy there doesn’t trigger the status check. I’d appreciate it if you’d take a look…  Take a memo and tell one boss, “Sir, I have just solved all your problems” and that boss will shut you down. Take the exact same memo and tell a different boss, “Could you help me with this?” and he will be flattered. If you want the Monkey out of the way, whenever possible raise the status of the person you are dealing with.

Most forms of private vice and public evil are kindled by sustained lies. Acts of adultery and other personal betrayals, financial fraud, government corruption--even murder and genocide--generally require an additional moral defect: a willingness to lie. Lying is, almost by definition, a refusal to cooperate with others. It condenses a lack of trust and trustworthiness into a single act. It is both a failure of understanding and an unwillingness to be understood. To lie is to recoil from relationship. By lying, we deny others our view of the world. And our dishonesty not only influences the choices they make, it often determines the choices they *can* make--in ways we cannot always predict. Every lie is an assault on the autonomy of those we lie to. By lying to one person, we potentially spread falsehoods to many others--even to whole societies. We also force upon ourselves subsequent choices--to maintain the deception or not--than can complicate our lives. In this way, every lie haunts our future. We can't tell when or how it might collide with reality, requiring further maintenance. The truth never needs to be tended like this. It can simply be reiterated. The lies of the powerful lead us to distrust governments and corporations. The lies of the weak make us callous toward the suffering of others. The lies of conspiracy theorists raise doubts about the honesty of whistle-blowers, even when they are telling the truth. Lies are the social equivalent of toxic waste: Everyone is potentially harmed by their spread.

Gadgetry will continue to relieve mankind of tedious jobs. Kitchen units will be devised that will prepare ‘automeals,’ heating water and converting it to coffee; toasting bread; frying, poaching or scrambling eggs, grilling bacon, and so on. Breakfasts will be ‘ordered’ the night before to be ready by a specified hour the next morning. Communications will become sight-sound and you will see as well as hear the person you telephone. The screen can be used not only to see the people you call but also for studying documents and photographs and reading passages from books. Synchronous satellites, hovering in space will make it possible for you to direct-dial any spot on earth, including the weather stations in Antarctica. [M]en will continue to withdraw from nature in order to create an environment that will suit them better. By 2014, electroluminescent panels will be in common use. Ceilings and walls will glow softly, and in a variety of colors that will change at the touch of a push button. Robots will neither be common nor very good in 2014, but they will be in existence. The appliances of 2014 will have no electric cords, of course, for they will be powered by long- lived batteries running on radioisotopes. “[H]ighways … in the more advanced sections of the world will have passed their peak in 2014; there will be increasing emphasis on transportation that makes the least possible contact with the surface. There will be aircraft, of course, but even ground travel will increasingly take to the air a foot or two off the ground. [V]ehicles with ‘Robot-brains’ … can be set for particular destinations … that will then proceed there without interference by the slow reflexes of a human driver. [W]all screens will have replaced the ordinary set; but transparent cubes will be making their appearance in which three-dimensional viewing will be possible. [T]he world population will be 6,500,000,000 and the population of the United States will be 350,000,000. All earth will be a single choked Manhattan by A.D. 2450 and society will collapse long before that! There will, therefore, be a worldwide propaganda drive in favor of birth control by rational and humane methods and, by 2014, it will undoubtedly have taken serious effect. Ordinary agriculture will keep up with great difficulty and there will be ‘farms’ turning to the more efficient micro-organisms. Processed yeast and algae products will be available in a variety of flavors. The world of A.D. 2014 will have few routine jobs that cannot be done better by some machine than by any human being. Mankind will therefore have become largely a race of machine tenders. Schools will have to be oriented in this direction…. All the high-school students will be taught the fundamentals of computer technology will become proficient in binary arithmetic and will be trained to perfection in the use of the computer languages that will have developed out of those like the contemporary “Fortran". [M]ankind will suffer badly from the disease of boredom, a disease spreading more widely each year and growing in intensity. This will have serious mental, emotional and sociological consequences, and I dare say that psychiatry will be far and away the most important medical specialty in 2014. [T]he most glorious single word in the vocabulary will have become work! in our a society of enforced leisure.

GCHQ has traveled a long and winding road. That road stretches from the wooden huts of Bletchley Park, past the domes and dishes of the Cold War, and on towards what some suggest will be the omniscient state of the Brave New World. As we look to the future, the docile and passive state described by Aldous Huxley in his Brave New World is perhaps more appropriate analogy than the strictly totalitarian predictions offered by George Orwell's Nineteen Eighty-Four. Bizarrely, many British citizens are quite content in this new climate of hyper-surveillance, since its their own lifestyle choices that helped to create 'wired world' - or even wish for it, for as we have seen, the new torrents of data have been been a source of endless trouble for the overstretched secret agencies. As Ken Macdonald rightly points out, the real drives of our wired world have been private companies looking for growth, and private individuals in search of luxury and convenience at the click of a mouse. The sigint agencies have merely been handed the impossible task of making an interconnected society perfectly secure and risk-free, against the background of a globalized world that presents many unprecedented threats, and now has a few boundaries or borders to protect us. Who, then, is to blame for the rapid intensification of electronic surveillance? Instinctively, many might reply Osama bin Laden, or perhaps Pablo Escobar. Others might respond that governments have used these villains as a convenient excuse to extend state control. At first glance, the massive growth of security, which includes includes not only eavesdropping but also biometric monitoring, face recognition, universal fingerprinting and the gathering of DNA, looks like a sad response to new kinds of miscreants. However, the sad reality is that the Brave New World that looms ahead of us is ultimately a reflection of ourselves. It is driven by technologies such as text messaging and customer loyalty cards that are free to accept or reject as we choose. The public debate on surveillance is often cast in terms of a trade-off between security and privacy. The truth is that luxury and convenience have been pre-eminent themes in the last decade, and we have given them a much higher priority than either security or privacy. We have all been embraced the world of surveillance with remarkable eagerness, surfing the Internet in a global search for a better bargain, better friends, even a better partner. GCHQ vast new circular headquarters is sometimes represented as a 'ring of power', exercising unparalleled levels of surveillance over citizens at home and abroad, collecting every email, every telephone and every instance of internet acces. It has even been asserted that GCHQ is engaged in nothing short of 'algorithmic warfare' as part of a battle for control of global communications. By contrast, the occupants of 'Celtenham's Doughnut' claim that in reality they are increasingly weak, having been left behind by the unstoppable electronic communications that they cannot hope to listen to, still less analyse or make sense of. In fact, the frightening truth is that no one is in control. No person, no intelligence agency and no government is steering the accelerating electronic processes that may eventually enslave us. Most of the devices that cause us to leave a continual digital trail of everything we think or do were not devised by the state, but are merely symptoms of modernity. GCHQ is simply a vast mirror, and it reflects the spirit of the age.

Consider a world in which cause and effect are erratic. Sometimes the first precedes the second, sometimes the second the first. Or perhaps cause lies forever in the past while effect in the future, but future and past are entwined. On the terrace of the Bundesterrasse is a striking view: the river Aare below and the Bernese Alps above. A man stands there just now, absently emptying his pockets and weeping. Without reason, his friends have abandoned him. No one calls any more, no one meets him for supper or beer at the tavern, no one invites him to their home. For twenty years he has been the ideal friend to his friends, generous, interested, soft-spoken, affectionate. What could have happened? A week from this moment on the terrace, the same man begins acting the goat, insulting everyone, wearing smelly clothes, stingy with money, allowing no one to come to his apartment on Laupenstrasse. Which was cause and which effect, which future and which past? In Zürich, strict laws have recently been approved by the Council. Pistols may not be sold to the public. Banks and trading houses must be audited. All visitors, whether entering Zürich by boat on the river Limmat or by rail on the Selnau line, must be searched for contraband. The civil military is doubled. One month after the crackdown, Zürich is ripped by the worst crimes in its history. In daylight, people are murdered in the Weinplatz, paintings are stolen from the Kunsthaus, liquor is drunk in the pews of the Münsterhof. Are these criminal acts not misplaced in time? Or perhaps the new laws were action rather than reaction? A young woman sits near a fountain in the Botanischer Garten. She comes here every Sunday to smell the white double violets, the musk rose, the matted pink gillyflowers. Suddenly, her heart soars, she blushes, she paces anxiously, she becomes happy for no reason. Days later, she meets a young man and is smitten with love. Are the two events not connected? But by what bizarre connection, by what twist in time, by what reversed logic? In this acausal world, scientists are helpless. Their predictions become postdictions. Their equations become justifications, their logic, illogic. Scientists turn reckless and mutter like gamblers who cannot stop betting. Scientists are buffoons, not because they are rational but because the cosmos is irrational. Or perhaps it is not because the cosmos is irrational but because they are rational. Who can say which, in an acausal world? In this world, artists are joyous. Unpredictability is the life of their paintings, their music, their novels. They delight in events not forecasted, happenings without explanation, retrospective. Most people have learned how to live in the moment. The argument goes that if the past has uncertain effect on the present, there is no need to dwell on the past. And if the present has little effect on the future, present actions need not be weighed for their consequence. Rather, each act is an island in time, to be judged on its own. Families comfort a dying uncle not because of a likely inheritance, but because he is loved at that moment. Employees are hired not because of their résumés, but because of their good sense in interviews. Clerks trampled by their bosses fight back at each insult, with no fear for their future. It is a world of impulse. It is a world of sincerity. It is a world in which every word spoken speaks just to that moment, every glance given has only one meaning, each touch has no past or no future, each kiss is a kiss of immediacy.

[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property. ... A mafia state, in Magyar's definition, was different from other states ruled by one person surrounded by a small elite. In a mafia state, the small powerful group was structured just like a family. The center of the family is the patriarch, who does not govern: "he disposes--of positions, wealth, statuses, persons." The system works like a caricature of the Communist distribution economy. The patriarch and his family have only two goals: accumulating wealth and concentrating power. The family-like structure is strictly hierarchical, and membership in it can be obtained only through birth or adoption. In Putin's case, his inner circle consisted of men with whom he grew up in the streets and judo clubs of Leningrad, the next circle included men with whom he had worked with in the KGB/FSB, and the next circle was made up of men who had worked in the St. Petersburg administration with him. Very rarely, he 'adopted' someone into the family as he did with Kholmanskikh, the head of the assembly shop, who was elevated from obscurity to a sort of third-cousin-hood. One cannot leave the family voluntarily: one can only be kicked out, disowned and disinherited. Violence and ideology, the pillars of the totalitarian state, became, in the hands of the mafia state, mere instruments. The post-communist mafia state, in Magyar's words, is an "ideology-applying regime" (while a totalitarian regime is 'ideology-driven'). A crackdown required both force and ideology. While the instruments of force---the riot police, the interior troops, and even the street-washing machines---were within arm's reach, ready to be used, ideology was less apparently available. Up until spring 2012, Putin's ideological repertoire had consisted of the word 'stability,' a lament for the loss of the Soviet empire, a steady but barely articulated restoration of the Soviet aesthetic and the myth of the Great Patriotic War, and general statements about the United States and NATO, which had cheated Russia and threatened it now. All these components had been employed during the 'preventative counter-revolution,' when the country, and especially its youth, was called upon to battle the American-inspired orange menace, which threatened stability. Putin employed the same set of images when he first responded to the protests in December. But Dugin was now arguing that this was not enough. At the end of December, Dugin published an article in which he predicted the fall of Putin if he continued to ignore the importance of ideas and history.

If the theory of the balance of power has any applicability at all, it is to the politics of the first period, that pre-industrial, `dynastic` period when nations were kings and politics a sport, when there were many nations of roughly equivalent power, and when nations could and did increase their power largely through clever diplomacy, alliance and military adventures. The theories of this book, and the theory of the power transition in particular, apply to the second period, when the major determinant of national power are population size, political organization, and industrial strength, and when shifts in power through internal development are consequently of great importance. Differential industrialization is the key to understanding the shifts in power in the 19th and 20th centuries, but it was not the key in the years before 1750 or so and it will not always be the key in the future. Period 3 will require new theories. We cannot predict yet what they will be, for we cannon predict what the world will be like after all the nations are industrialized. Indeed, we may not have nations at all. By projecting current trends we can make guessed about the near future, but we cannon see very far ahead. What will the world be like when China and India are two major powers, as it seems likely they will be? (1958 n.n.)... We are all bound by our own culture and our own experience, social scientists no less than other men... Social theories may be adequate for their day, but as time passes, they require revision. One of the most serious criticisms that can be made of the balance of power theory is that it has not been revised. Concepts and hypotheses applicable to the 16th century and to the politics of such units as the Italian city states have been taken and applied, without major revision, to the international politics of the twentieth-century nations such as the United States, England, and the Soviet Union. (p. 307)

In contemporary Western society, buying a magazine on astrology - at a newsstand, say - is easy; it is much harder to find one on astronomy. Virtually every newspaper in America has a daily column on astrology; there are hardly any that have even a weekly column on astronomy. There are ten times more astrologers in the United States than astronomers. At parties, when I meet people that do not know I’m a scientist, I am sometimes asked “Are you a Gemini?” (chances of success, one in twelve), or “What sign are you?” Much more rarely am I asked “Have you heard that gold is made in supernova explosions?” or “When do you think Congress will approve a Mars Rover?” (...) And personal astrology is with us still: consider two different newspaper astrology columns published in the same city on the same day. For example, we can examine The New York Post and the New York Daily News on September 21, 1979. Suppose you are a Libra - that is, born between September 23 and October 22. According to the astrologer for the Post, ‘a compromise will help ease tension’; useful, perhaps, but somewhat vague. According to the Daily News’ astrologer, you must ‘demand more of yourself’, an admonition that is also vague but also different. These ‘predictions’ are not predictions; rather they are pieces of advice - they tell you what to do, not what will happen. Deliberately, they are phrased so generally that they could apply to anyone. And they display major mutual inconsistencies. Why are they published as unapologetically as sport statistics and stock market reports? Astrology can be tested by the lives of twins. There are many cases in which one twin is killed in childhood, in a riding accident, say, or is struck by lightning, while the other lives to a prosperous old age. Each was born in precisely the same place and within minutes of the other. Exactly the same planets were rising at their births. If astrology were valid, how could two such twins have such profoundly different fates? It also turns out that astrologers cannot even agree among themselves on what a given horoscope means. In careful tests, they are unable to predict the character and future of people they knew nothing about except their time and place of birth.

intelligence. This is not surprising because our present computers are less complex than the brain of an earthworm, a species not noted for its intellectual powers. But computers roughly obey a version of Moore’s Law, which says that their speed and complexity double every eighteen months. It is one of these exponential growths that clearly cannot continue indefinitely, and indeed it has already begun to slow. However, the rapid pace of improvement will probably continue until computers have a similar complexity to the human brain. Some people say that computers can never show true intelligence, whatever that may be. But it seems to me that if very complicated chemical molecules can operate in humans to make them intelligent, then equally complicated electronic circuits can also make computers act in an intelligent way. And if they are intelligent they can presumably design computers that have even greater complexity and intelligence. This is why I don’t believe the science-fiction picture of an advanced but constant future. Instead, I expect complexity to increase at a rapid rate, in both the biological and the electronic spheres. Not much of this will happen in the next hundred years, which is all we can reliably predict. But by the end of the next millennium, if we get there, the change will be fundamental. Lincoln Steffens once said, “I have seen the future and it works.” He was actually talking about the Soviet Union, which we now know didn’t work very well. Nevertheless, I think the present world order has a future, but it will be very different. What is the biggest threat to the future of this planet? An asteroid collision would be—a threat against which we have no defence. But the last big such asteroid collision was about sixty-six million years ago and killed the dinosaurs. A more immediate danger is runaway climate change. A rise in ocean temperature would melt the ice caps and cause the release of large amounts of carbon dioxide. Both effects could make our climate like that of Venus with a temperature of 250 degrees centigrade (482 degrees Fahrenheit). 8 SHOULD WE COLONISE SPACE? Why should we go into space? What is the justification for spending all that effort and money on getting a few lumps of moon rock? Aren’t there better causes here on Earth? The obvious answer is because it’s there, all around us. Not to leave planet Earth would be like castaways on a desert island not trying to escape. We need to explore the

We are conscious of only a tiny fraction of the information that our brains process in each moment.1 Although we continually notice changes in our experience—in thought, mood, perception, behavior, etc.—we are utterly unaware of the neurophysiological events that produce them. In fact, we can be very poor witnesses to experience itself. By merely glancing at your face or listening to your tone of voice, others are often more aware of your state of mind and motivations than you are. I generally start each day with a cup of coffee or tea—sometimes two. This morning, it was coffee (two). Why not tea? I am in no position to know. I wanted coffee more than I wanted tea today, and I was free to have what I wanted. Did I consciously choose coffee over tea? No. The choice was made for me by events in my brain that I, as the conscious witness of my thoughts and actions, could not inspect or influence. Could I have “changed my mind” and switched to tea before the coffee drinker in me could get his bearings? Yes, but this impulse would also have been the product of unconscious causes. Why didn’t it arise this morning? Why might it arise in the future? I cannot know. The intention to do one thing and not another does not originate in consciousness—rather, it appears in consciousness, as does any thought or impulse that might oppose it. The physiologist Benjamin Libet famously used EEG to show that activity in the brain’s motor cortex can be detected some 300 milliseconds before a person feels that he has decided to move.2 Another lab extended this work using functional magnetic resonance imaging (fMRI): Subjects were asked to press one of two buttons while watching a “clock” composed of a random sequence of letters appearing on a screen. They reported which letter was visible at the moment they decided to press one button or the other. The experimenters found two brain regions that contained information about which button subjects would press a full 7 to 10 seconds before the decision was consciously made.3 More recently, direct recordings from the cortex showed that the activity of merely 256 neurons was sufficient to predict with 80 percent accuracy a person’s decision to move 700 milliseconds before he became aware of it.4 These findings are difficult to reconcile with the sense that we are the conscious authors of our actions. One fact now seems indisputable: Some moments before you are aware of what you will do next—a time in which you subjectively appear to have complete freedom to behave however you please—your brain has already determined what you will do. You then become conscious of this “decision” and believe that you are in the process of making it. The distinction between “higher” and “lower” systems in the brain offers no relief: I, as the conscious witness of my experience, no more initiate events in my prefrontal cortex than I cause my heart to beat. There will always be some delay between the first neurophysiological events that kindle my next conscious thought and the thought itself. And even if there weren’t—even if all mental states were truly coincident with their underlying brain states—I cannot decide what I will next think or intend until a thought or intention arises. What will my next mental state be? I do not know—it just happens. Where is the freedom in that?

This brings me to an objection to integrated information theory by the quantum physicist Scott Aaronson. His argument has given rise to an instructive online debate that accentuates the counterintuitive nature of some IIT's predictions. Aaronson estimates phi.max for networks called expander graphs, characterized by being both sparsely yet widely connected. Their integrated information will grow indefinitely as the number of elements in these reticulated lattices increases. This is true even of a regular grid of XOR logic gates. IIT predicts that such a structure will have high phi.max. This implies that two-dimensional arrays of logic gates, easy enough to build using silicon circuit technology, have intrinsic causal powers and will feel like something. This is baffling and defies commonsense intuition. Aaronson therefor concludes that any theory with such a bizarre conclusion must be wrong. Tononi counters with a three-pronged argument that doubles down and strengthens the theory's claim. Consider a blank featureless wall. From the extrinsic perspective, it is easily described as empty. Yet the intrinsic point of view of an observer perceiving the wall seethes with an immense number of relations. It has many, many locations and neighbourhood regions surrounding these. These are positioned relative to other points and regions - to the left or right, above or below. Some regions are nearby, while others are far away. There are triangular interactions, and so on. All such relations are immediately present: they do not have to be inferred. Collectively, they constitute an opulent experience, whether it is seen space, heard space, or felt space. All share s similar phenomenology. The extrinsic poverty of empty space hides vast intrinsic wealth. This abundance must be supported by a physical mechanism that determines this phenomenology through its intrinsic causal powers. Enter the grid, such a network of million integrate-or-fire or logic units arrayed on a 1,000 by 1,000 lattice, somewhat comparable to the output of an eye. Each grid elements specifies which of its neighbours were likely ON in the immediate past and which ones will be ON in the immediate future. Collectively, that's one million first-order distinctions. But this is just the beginning, as any two nearby elements sharing inputs and outputs can specify a second-order distinction if their joint cause-effect repertoire cannot be reduced to that of the individual elements. In essence, such a second-order distinction links the probability of past and future states of the element's neighbours. By contrast, no second-order distinction is specified by elements without shared inputs and outputs, since their joint cause-effect repertoire is reducible to that of the individual elements. Potentially, there are a million times a million second-order distinctions. Similarly, subsets of three elements, as long as they share input and output, will specify third-order distinctions linking more of their neighbours together. And on and on. This quickly balloons to staggering numbers of irreducibly higher-order distinctions. The maximally irreducible cause-effect structure associated with such a grid is not so much representing space (for to whom is space presented again, for that is the meaning of re-presentation?) as creating experienced space from an intrinsic perspective.

In physical terms, we know that every human action can be reduced to a series of impersonal events: Genes are transcribed, neurotransmitters bind to their receptors, muscle fibers contract, and John Doe pulls the trigger on his gun. But for our commonsense notions of human agency and morality to hold, it seems that our actions cannot be merely lawful products of our biology, our conditioning, or anything else that might lead others to predict them. Consequently, some scientists and philosophers hope that chance or quantum uncertainty can make room for free will. For instance, the biologist Martin Heisenberg has observed that certain processes in the brain, such as the opening and closing of ion channels and the release of synaptic vesicles, occur at random, and cannot therefore be determined by environmental stimuli. Thus, much of our behavior can be considered truly “self-generated”—and therein, he imagines, lies a basis for human freedom. But how do events of this kind justify the feeling of free will? “Self-generated” in this sense means only that certain events originate in the brain. If my decision to have a second cup of coffee this morning was due to a random release of neurotransmitters, how could the indeterminacy of the initiating event count as the free exercise of my will? Chance occurrences are by definition ones for which I can claim no responsibility. And if certain of my behaviors are truly the result of chance, they should be surprising even to me. How would neurological ambushes of this kind make me free? Imagine what your life would be like if all your actions, intentions, beliefs, and desires were randomly “self-generated” in this way. You would scarcely seem to have a mind at all. You would live as one blown about by an internal wind. Actions, intentions, beliefs, and desires can exist only in a system that is significantly constrained by patterns of behavior and the laws of stimulus-response. The possibility of reasoning with other human beings—or, indeed, of finding their behaviors and utterances comprehensible at all—depends on the assumption that their thoughts and actions will obediently ride the rails of a shared reality. This is true as well when attempting to understand one’s own behavior. In the limit, Heisenberg’s “self-generated” mental events would preclude the existence of any mind at all. The indeterminacy specific to quantum mechanics offers no foothold: If my brain is a quantum computer, the brain of a fly is likely to be a quantum computer, too. Do flies enjoy free will? Quantum effects are unlikely to be biologically salient in any case. They play a role in evolution because cosmic rays and other high-energy particles cause point mutations in DNA (and the behavior of such particles passing through the nucleus of a cell is governed by the laws of quantum mechanics). Evolution, therefore, seems unpredictable in principle.13 But few neuroscientists view the brain as a quantum computer. And even if it were, quantum indeterminacy does nothing to make the concept of free will scientifically intelligible. In the face of any real independence from prior events, every thought and action would seem to merit the statement “I don’t know what came over me.” If determinism is true, the future is set—and this includes all our future states of mind and our subsequent behavior. And to the extent that the law of cause and effect is subject to indeterminism—quantum or otherwise—we can take no credit for what happens. There is no combination of these truths that seems compatible with the popular notion of free will.

What is it, really, that we could lose if we handed ourselves over to the discernment of faith? Would we really lose anything except the illusion of control? This question suggests that there may be an idolatrous project underlying resistance to spiritual discernment: the desire for a decision-making process that we can predict and control. But the obedience of faith offers no certainties, not even that of being certain of our our fidelity. We cannot know if the decision we make here and now are correct. We only know that they are the best we are able to make, and that in the future we might both regret them and need to change them. The reason has nothing to do with our sinfulness and everything to do with the fact that faith has to do with the Living God, who always moves ahead of us in surprising and sometimes shocking ways. “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31).

Today's enemies can be your friends tomorrow. And today's friends can be tomorrow's enemies. What you reject today, you could accept tomorrow. And what you accept today, you could reject tomorrow. Never say never unless you can predict the future. Unforeseeable circumstances can make a rich man, poor - And a poor man, rich. And unpredictable experiences can also make a good man, bad - And a bad man, good. Like the weather or bonds between lovers, Transformations cannot always be predicted. All energy transmutes one day or another, In one way or another, Either in its form or composition, Or in its position or disposition. Today will always offer new experiences, And tomorrow will always offer new opportunities. But if you heed to yesterday's lessons, You can shape your present and future To be filled with positive relationships And beautiful blessings. TODAY AND TOMORROW by Suzy Kassem THE SPRING FOR WISDOM Copyright 1993

Life, with all its surprises, is full of moments that, although predictable, keep surprising us. Every sensation, although already written, makes us feel each moment uniquely. And yet, we think about the future and the past, while insisting in forgetting the present. All memories and imaginations replace love with the feeling of sadness, a sadness built upon repetitions that match the undesired future and past. To lose is always harder than to forget, but to feel what can’t be changed is harder than losing it. It is hard to know without the capacity for creating, to see without the potential to predict, and to pay for what we know and see without any positive outcome at sight. But that is the life of many, a life that in their despair, is called real, as real as their self-destruction within it; for such is the consequence of venerating ignorance while in huger for reason. Many so live in evil, destroying the good that comes to them, emptying their soul in the process, and alchemically merging with the physical world, while disappearing in it; for such is life claiming their soul before claiming their body. Evil consumes the soul just as Earth consumes the body. To do evil is to commit suicide before death presents itself; and the endless nightmares of such creatures are merely manifestations of the bridge they’ve been building for themselves, between their illusions inside the material world and their fate within the spiritual world; for such is the state of slavery of the ignorant, dead in spirit and active in body but without any achievements in life; and yet, if the end of the illusion came, the root of all truth would merely expand itself furthermore, for one cannot come to itself before being with everything else; one cannot live without first experiencing the death of itself; for all that comes from the spirit has once occupied the place of many egos, just as the state of being comes from the activity of manifesting conscience in many things, many lives, many perspectives; for one is all, but all cannot come into one, not until each one of that all is present in its fullness as one. And so, we could very well say that the expansion of one is the direction towards the truth, while the retrocession in being one is the direction towards the lie. And since all lies exist within the truth, we can also say that self-destruction, or evilness, is nothing more than the process of delaying the inevitably of life, to expand into thousands of years what could be achieved in one second. But wouldn’t that be expectable from one that fears life while wanting to experience it to its fullness? Such person is merely reducing the level in which he can live, even when, but mainly while, reducing himself in front of his own existence, including when diminishing himself before life. And that’s why the end of all things will always reveal the beginning of them, for such end is merely a delaying of what already was and should keep on being. It is the need to delay being that expands the being beyond itself, only and merely to simply bring it back to itself at the end. That is all for now, and the now in that all; for life is no more than an eternal present, redistributing its colors to create a big picture, one in which the vision shows the first spot in which all began. And that is enlightenment, as much as it is forgiveness, as much as it is sadness and joy, regret and responsibility, love and hate, emotions and emotionless, action and non-action, the one and the nothingness manifesting themselves at the exact same time and in the same place, allowing us the illusion of time and distance when, deeply within, we know they’re not real. But what is real? That is the journey of life; for one cannot say that there are different perspectives, but merely different states of conscience. In a perfect world, there is but one conscience.

Because we cannot predict the future, we diversify. —Paul Samuelson

We cannot predict our future until and unless our intellect become immortal.

All reality is a game. Physics at its most fundamental, the very fabric of our universe, results directly from the interaction of certain fairly simple rules, and chance; the same description may be applied to the best, most elegant and both intellectually and aesthetically satisfying games. By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains malleable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules. Generally, all the best mechanistic games—those which can be played in any sense ‘perfectly,’ such as grid, Prallian scope, ’nkraytle, chess, Farnic dimensions—can be traced to civilizations lacking a relativistic view of the universe (let alone the reality). They are also, I might add, invariably pre-machine-sentience societies.

7. To Be Brave, You First Must Be Afraid Being brave isn’t about not feeling scared. Real courage is all about overcoming your fears. There is little courage involved in setting out on a journey where the destination is certain and every step in between has been mapped in detail. Bravery is about leaving camp in the dark, when we do not know the route ahead and cannot be certain we will ever return. While I was serving in the military, I suffered a free-fall parachuting accident in Southern Africa, where I broke my back in three places. I then spent 18 months back in the UK, in and out of military rehabilitation, desperately trying to recover. It was the hardest, darkest, most frightening time I had ever known. Nothing was certain, every movement was agony and my future hung in the balance. No one could tell me whether I would even walk properly again. It had been a jump that had cost me my career, my movement and almost my life. The idea of ever jumping again was almost impossible for me to face. Yet over seven seasons of Born Survivor and Man Vs Wild, I have since had to jump out of almost every aircraft imaginable: hot-air balloons, military C-130 cargo planes, helicopters, bi-planes, old World War Two Dakotas. You name it: the list is long. And each time it is still hard for me. I never sleep much the night before, and I have recurring nightmares from my accident, which predictably surface just before a jump. It is a real mountain in my mind, one that induces a dep gnawing fear. Heart racing, sweaty palms, dry throat. But I have to force myself to feel that fear and do it anyway. It is my work. The crew on the adventure TV shows I have done know that skydiving is hard for me. And I know there will always be a hand that reaches across to my shoulder during the few moments before that plane door opens. The team know I am busy facing demons every time we go up, but it is the job, and I don’t ever want to let my demons win. Bravery is about facing up to the things we fear the most, and overcoming and conquering those fears…or at least quelling them for a while. And the greater the fear, the greater the bravery. But one thing I know for sure: it is only by doing what we fear that we can ever truly learn to be brave.

One of the most surprising findings to emerge from neuroscience in recent years is that rather than responding in real time to the vast amount of incoming sensory data, the brain tries to keep one step ahead by constantly predicting what will happen next. It simulates a model of the immediate future based on what has just happened. When its predictions turn out to be wrong—for example, we’re feeling just fine then suddenly experience a stab of anxiety about a romantic date—this mismatch creates an unpleasant sense of dissatisfaction that we can either try to resolve by ruminating and then doing something to alleviate the anxiety (canceling the date, perhaps) or by updating the brain’s model of reality (investigating and accepting the new sensation). These alternative strategies employ the “narrative” and “being” modes of thought I described earlier in this chapter. Of course, both strategies have their place according to the situation, but an overreliance on avoidance behavior rather than acceptance stores up problems for the future because there are many things in life that cannot be changed and therefore need to be faced. Mindfulness through interoception is all about accepting the way things are. When we are mindful, the insula continually updates its representation of our internal world to improve its accuracy by reducing discrepancies between expectation and reality. As we’ve seen in previous chapters, this reality check—the focusing of dispassionate attention on unpleasant sensations such as pain or anxiety—loosens the hold that they have over us. So the structural changes in the brains of highly experienced meditators of Siddhārtha’s caliber, in particular in their insula and ACC, may be responsible for the imperturbable calm and acceptance that is the ultimate goal of contemplative practice, sometimes described as enlightenment or nirvana.

Life, with all its surprises, is full of moments that, although predictable, keep surprising us. Every sensation, although already written, makes us feel each moment uniquely. And yet, we think about the future and the past, while insisting in forgetting the present. All memories and imaginations replace love with the feeling of sadness, a sadness built upon repetitions that match the undesired future and past. To lose is always harder than to forget, but to feel what can’t be changed is harder than losing it. It is hard to know without the capacity for creating, to see without the potential to predict, and to pay for what we know and see without any positive outcome at sight. But that is the life of many, a life that in their despair, is called real, as real as their self-destruction within it; for such is the consequence of venerating ignorance while in huger for reason. Many so live in evil, destroying the good that comes to them, emptying their soul in the process, and alchemically merging with the physical world, while disappearing in it; for such is life claiming their soul before claiming their body. Evil consumes the soul just as Earth consumes the body. To do evil is to commit suicide before death presents itself; and the endless nightmares of such creatures are merely manifestations of the bridge they’ve been building for themselves, between their illusions inside the material world and their fate within the spiritual world; for such is the state of slavery of the ignorant, dead in spirit and active in body but without any achievements in life; and yet, if the end of the illusion came, the root of all truth would merely expand itself furthermore, for one cannot come to itself before being with everything else; one cannot live without first experiencing the death of itself; for all that comes from the spirit has once occupied the place of many egos, just as the the state of being comes from the activity of manifesting conscience in many things, many lives, many perspectives; for one is all, but all cannot come into one, not until each one of that all is present in its fullness as one. And so, we could very well say that the expansion of one is the direction towards the truth, while the retrocession in being one is the direction towards the lie. And since all lies exist within the truth, we can also say that self-destruction, or evilness, is nothing more than the process of delaying the inevitably of life, to expand into thousands of years what could be achieved in one second. But wouldn’t that be expectable from one that fears life while wanting to experience it to its fulness? Such person is merely reducing the level in which he can live, even when, but mainly while, reducing himself in front of his own existence, including when diminishing himself before life. And that’s why the end of all things will always reveal the beginning of them, for such end is merely a delaying of what already was and should kept on being. It is the need to delay being that expands the being beyond itself, only and merely to simply bring it back to itself at the end. That is all for now, and the now in that all; for life is not more than an eternal present, redistributing its colors to create a big picture, one in which the vision shows the first spot in which all began. And that is enlightenment, as much as it is forgiveness, as much as it is sadness and joy, regret and responsibility, love and hate, emotions and emotionless, action and non-action, the one and the nothingness manifesting themselves at the exact same time and in the same place, allowing us the illusion of time and distance when, deeply within, we know they’re not real. But what is real? That is the journey of life; for one cannot say that there are different perspectives, but merely different states of conscience. In a perfect world, there is but one conscience.

Do you love me, Hunter? Truly love me?” “I have great love for you.” “Then take me away from here,” she whispered raggedly. “It’s the only way for us to have a future together. The only way. Please think about it? If you love me, truly love me, you won’t torture me like this.” The words of the prophecy returned to haunt Hunter. Lifting his hand, he touched Loretta’s braid and lost himself in the fascinating azure depths of her gaze. As the song predicted, she had divided his Comanche heart. Only moments ago he had turned his back on a lifelong friend. Now she asked him to turn his back on his people. “Blue Eyes, I cannot leave.” Tears welled in her eyes. “I love you, Hunter, but my mother’s screams call out to me. I’ll never be free of that, not as long as I stay here. One morning you will awaken and I won’t be here. And I’ll make sure this time that you never find me.” He started to speak, but she silenced him, touching her fingertips to his lips. “Don’t. Empty threats won’t keep me here. You won’t beat me.” She moved her palm to his cheek. “Do you think I don’t know that by now?” He clamped a hand behind her head and drew her against his chest, burying his face in the hollow of her shoulder. “It is not the way of a Comanche to beat his woman,” he rasped. “Just as it is not his way to let her go away from him.” She turned her face to touch her lips to his neck. “Make a memory with me, Hunter,” she whispered huskily. “One more beautiful memory.” Cinching an arm around her waist, Hunter stretched out with her on the fur. Never before had she initiated lovemaking. His hand trembled as he skimmed his palm down her spine. Make a memory with me, Hunter. As he dipped his head to kiss her, he wondered why it was that those words had a ring of farewell. One more beautiful memory.

The way circus elephants are trained demonstrates this dynamic well: When young, they are attached by heavy chains to large stakes driven deep into the ground. They pull and yank and strain and struggle, but the chain is too strong, the stake too rooted. One day they give up, having learned that they cannot pull free, and from that day forward they can be “chained” with a slender rope. When this enormous animal feels any resistance, though it has the strength to pull the whole circus tent over, it stops trying. Because it believes it cannot, it cannot. “You’ll never amount to anything;” “You can’t sing;” “You’re not smart enough;” “Without money, you’re nothing;” “Who’d want you?;” “You’re just a loser;” “You should have more realistic goals;” “You’re the reason our marriage broke up;” “Without you kids I’d have had a chance;” “You’re worthless”—this opera is being sung in homes all over America right now, the stakes driven into the ground, the heavy chains attached, the children reaching the point they believe they cannot pull free. And at that point, they cannot. Unless and until something changes their view, unless they grasp the striking fact that they are tied with a thread, that the chain is an illusion, that they were fooled, and ultimately, that whoever so fooled them was wrong about them and that they were wrong about themselves—unless all this happens, these children are not likely to show society their positive attributes as adults. There’s more involved, of course, than just parenting. Some of the factors are so small they cannot be seen and yet so important they cannot be ignored: They are human genes. The one known as D4DR may influence the thrill-seeking behavior displayed by many violent criminals. Along with the influences of environment and upbringing, an elongated D4DR gene will likely be present in someone who grows up to be an assassin or a bank robber (or a daredevil). Behavioral geneticist Irving Gottesman: “Under a different scenario and in a different environment, that same person could become a hero in Bosnia.” In the future, genetics will play a much greater role in behavioral predictions. We’ll probably be able to genetically map personality traits as precisely as physical characteristics like height and weight. Though it will generate much controversy, parents may someday be able to use prenatal testing to identify children with unwanted personality genes, including those that make violence more likely. Until then, however, we’ll have to settle for a simpler, low-tech strategy for reducing violence: treating children lovingly and humanely.

Sometimes you have to embrace the fickle finger of fate and accept the what-ifs to let the cards fall where they may. We cannot predict the future, and more often than not, we cannot direct it either. In which case, why fight it?

Each of us must live within that reality. Forecasting is not an exact science—the future leaves no footprints. We cannot predict the future because we cannot precisely measure the present. Quantum mechanics proved that. We live in a probability-based world. We all know that the sun will rise in the morning. But even that’s just a high probability. Nothing is assured—nothing." --We Are Them: The War Years (2022)

It seems part of the human condition that while we cannot predict future events, as soon as those events do happen we find it hard to see them as anything but inevitable. There's is no way to know. So precisely where one wishes to set the dial between freedom and determinism is largely a matter of taste.

Most people are open books. They say what they feel, blurt out their opinions at every opportunity, and constantly reveal their plans and intentions. They do this for several reasons. First, it is easy and natural to always want to talk about one’s feelings and plans for the future. It takes effort to control your tongue and monitor what you reveal. Second, many believe that by being honest and open they are winning people’s hearts and showing their good nature. They are greatly deluded. Honesty is actually a blunt instrument, which bloodies more than it cuts. Your honesty is likely to offend people; it is much more prudent to tailor your words, telling people what they want to hear rather than the coarse and ugly truth of what you feel or think. More important, by being unabashedly open you make yourself so predictable and familiar that it is almost impossible to respect or fear you, and power will not accrue to a person who cannot inspire such emotions. If you yearn for power, quickly lay honesty aside, and train yourself in the art of concealing your intentions. Master the art and you will always have the upper hand.

Gabriel cannot predict my future!" I roared in reply. "I barely know that half plucked turkey - there's no way he could see the outcome of my actions. I would have-" (Darius POV)

Our destiny is exceedingly energy sensitive. Negative vibes and bad attitudes cannot attract positive outcomes. Your fate and fortune begins with you.