Imaginary Movie Quotes

You were the living image of the entire Platonic shadow show, an illusion that could fill my emptiness with marvellous, imaginary things as long as, just as long as, the movie lasted, and then all would all vanish.

There is a moment, in all my studying of movies and scripts, that I’d realized something elemental about human beings and why I’d been attracted to that imaginary world. Each piece of work was attempting to describe the human condition, in all its good, bad and ugly glory. At first, it’d been an extension of my own life, strangely mirrored in this world of ‘fiction’. Each story wanted, no— needed—to reveal a human fragility, a human bondage which tied people to the things they did and to be the person they held in their heads. Those stories were something true and sometimes horrific but people were people and the parts didn’t just tell the whole story.

She had searched for just the right guy; sensitive and gentle and willing to wait. Quite a long search, of course. She was looking for some imaginary man who cared more about having someone to talk to and see movies with than he needed to have sex, because she was just Not Ready for That. Did I say imaginary? Well yes. Human men are not like that.

Can’t you, like, enhance these?” “No,” Gary said flatly. “Because I don’t have imaginary movie powers.

We must try, all of us, a lot of the time, our best, and we must keep trying. We do not understand anything but we should try our best to understand each other. We should swim and walk in parks, thinking. We should watch movies and think about what might happen. We should buy food and think about where it comes from, and we should listen to music and wonder what it means. We should have conversations, real and imaginary, with translators handy so that everybody might understand everything we say. We may feel native to where we are, or feel displaced, or both, the way someone going on a journey is also a stranger in town, but nevertheless we should keep reading. We must read mysterious literature, and be as bewildered by it as we are by the world, and we should write down our ideas, turning our stories, as if by magic, into literature.

With that discouraging explanation many felt that they had been the victims of some new and showy gypsy business and they decided not to return to the movies, considering that they already had too many troubles of their own to weep over the acted-out misfortunes of imaginary beings.

The tiny imaginary audience inside his head did not exist; no one watches our life movies.

He came to realize that no one was watching him, no one was listening. The tiny imaginary audience inside his head did not exist; no one watches our life movies.

For reasons neither I nor anyone else could gather, every time I got to the part in Mark’s story about the woman being beaten up, Tommy would laugh warmly before delivering his line. It was unsettling. It was disturbing. Take after take, Tommy/Johnny would react to the story of this imaginary woman’s hospitalization with fond and accepting laughter.

Here is a postcard from the other side: fame, luxury items and glamour are not real and cannot solve you, whether it’s a pair of shoes, a stream of orgies, a movie career or global adulation. They are just passing clouds of imaginary pleasure.

We see then that the self too is an imaginary story, just like nations, gods and money. Each of us has a sophisticated system that throws away most of our experiences, keeps only a few choice samples, mixes them up with bits from movies we’ve seen, novels we’ve read, speeches we’ve heard, and daydreams we’ve savoured, and out of all that jumble it weaves a seemingly coherent story about who I am, where I came from and where I am going. This story tells me what to love, whom to hate and what to do with myself. This story may even cause me to sacrifice my life, if that’s what the plot requires. We all have our genre. Some people live a tragedy, others inhabit a never-ending religious drama, some approach life as if it were an action film, and not a few act as if in a comedy. But in the end, they are all just stories.

These diseases are not really there, are they? A: They can be if people choose to allow those energies to enter into their body. But for the most part, they are only in the energetic fields. And like anything else that is talked about, or thought about, it can become reality in the physical. D: Yes, if enough people accept it as their reality. A: But the diseases are extremely blown out of proportion, and they are not epidemics as they are portrayed to be. The media and the movies are showing you their desperation as they insist in presenting to the masses information that is completely negative and fear-based. Subject matter such as murder, death and betrayal, attacks and such that keep the consciousness focused on these matters, as opposed to portraying in the media images of hope and inspiration. But nevertheless, there are enough of those positive messages being broadcast at this time, that like a domino effect, they are no longer stoppable. D: Another fear the government is trying to promote is terrorism. A: Yes. It is just another tool, like the diseases, to find excuses to give people a reason to be afraid and not unify, but to trust that the government will solve their problems. They are imaginary problems, and in the subconscious, many people are becoming aware of this. They are no longer believing, although many are in the masses. But on their subconscious level, they are beginning to awaken, and the power knows this. That is the reason they are resorting to ridiculous stories that only those who wish to believe, believe in them because anybody with a logical and reasonable mind could not believe them.

With a final click of the door, I know she's gone. It feels like that moment when the end credits run at a movie, and you wish there were just a few more minutes left before you have to dump your popcorn in the trash. A few more moments before you return to your real life, leaving the imaginary world and characters of the movie behind, trading them in for your own reality.

For as long as I’d been dating, I’d had a mental flow chart, a schedule, of how things usually went. Relationships always started with that heady, swoonish period, where the other person is like some new invention that suddenly solves all life’s worst problems, like losing socks in the dryer or toasting bagels without burning the edges. At this phase, which usually lasts about six weeks max, the other person is perfect. But at six weeks and two days, the cracks begin to show; not real structural damage yet, but little things that niggle and nag. Like the way they always assume you’ll pay for your own movie, just because you did once, or how they use the dashboard of their car as an imaginary keyboard at long stoplights. Once, you might have thought this was cute, or endearing. Now, it annoys you, but not enough to change anything. Come week eight, though, the strain is starting to show. This person is, in fact, human, and here’s where most relationships splinter and die. Because either you can stick around and deal with these problems, or ease out gracefully, knowing that at some point in the not-too-distant future, there will emerge another perfect person, who will fix everything, at least for six weeks.

The ’80s were a much simpler time, mainly because the only superhero movie franchise anyone could complain about was Superman, and the Internet didn’t exist so you couldn’t even complain about it to too many people—just, like, your mom and maybe your imaginary friend or whatever

According to the Tiqqun collective, we have become the innocuous, pliable inhabitants of global urban societies.7 Even in the absence of any direct compulsion, we choose to do what we are told to do; we allow the management of our bodies, our ideas, our entertainment, and all our imaginary needs to be externally imposed. We buy products that have been recommended to us through the monitoring of our electronic lives, and then we voluntarily leave feedback for others about what we have purchased. We are the compliant subject who submits to all manner of biometric and surveillance intrusion, and who ingests toxic food and water and lives near nuclear reactors without complaint. The absolute abdication of responsibility for living is indicated by the titles of the many bestselling guides that tell us, with a grim fatality, the 1,000 movies to see before we die, the 100 tourist destinations to visit before we die, the 500 books to read before we die.

Why are we so confused about what police really do? The obvious reason is that in the popular culture of the last fifty years or so, police have become almost obsessive objects of imaginative identification in popular culture. It has come to the point that it's not at all unusual for a citizen in a contemporary industrialized democracy to spend several hours a day reading books, watching movies, or viewing TV shows that invite them to look at the world from a police point of view, and to vicariously participate in their exploits. And these imaginary police do, indeed, spend almost all of their time fighting violent crime, or dealing with its consequences.

Some gifted people have all five and some less. Every gifted person tends to lead with one. As I read this list for the first time I was struck by the similarities between Dabrowski’s overexcitabilities and the traits of Sensitive Intuitives. Read the list for yourself and see what you identify with: Psychomotor This manifests as a strong pull toward movement. People with this overexcitability tend to talk rapidly and/or move nervously when they become interested or passionate about something. They have a lot of physical energy and may run their hands through their hair, snap their fingers, pace back and forth, or display other signs of physical agitation when concentrating or thinking something out. They come across as physically intense and can move in an impatient, jerky manner when excited. Other people might find them overwhelming and they’re routinely diagnosed as ADHD. Sensual This overexcitability comes in the form of an extreme sensitivity to sounds, smells, bright lights, textures and temperature. Perfume and scented soaps and lotions are bothersome to people with this overexcitability, and they might also have aversive reactions to strong food smells and cleaning products. For me personally, if I’m watching a movie in which a strobe light effect is used, I’m done. I have to shut my eyes or I’ll come down with a headache after only a few seconds. Loud, jarring or intrusive sounds also short circuit my wiring. Intellectual This is an incessant thirst for knowledge. People with this overexcitability can’t ever learn enough. They zoom in on a few topics of interest and drink up every bit of information on those topics they can find. Their only real goal is learning for learning’s sake. They’re not trying to learn something to make money or get any other external reward. They just happened to have discovered the history of the Ming Dynasty or Einstein’s Theory of Relativity and now it’s all they can think about. People with this overexcitability have intellectual interests that are passionate and wide-ranging and they study many areas simultaneously. Imaginative INFJ and INFP writers, this is you. This is ALL you. Making up stories, creating imaginary friends, believing in Santa Claus way past the ordinary age, becoming attached to fairies, elves, monsters and unicorns, these are the trademarks of the gifted child with imaginative overexcitability. These individuals appear dreamy, scattered, lost in their own worlds, and constantly have their heads in the clouds. They also routinely blend fiction with reality. They are practically the definition of the Sensitive Intuitive writer at work. Emotional Gifted individuals with emotional overexcitability are highly empathetic (and empathic, I might add), compassionate, and can become deeply attached to people, animals, and even inanimate objects, in a short period of time. They also have intense emotional reactions to things and might not be able to stomach horror movies or violence on the evening news. They have most likely been told throughout their life that they’re “too sensitive” or that they’re “overreacting” when in truth, they are expressing exactly how they feel to the most accurate degree.

Found in trees. Sometimes also in old silent movie theaters, seaside zoos, magic shops, hat shops, time-travel shops, topiary gardents, cowboy boots, castle turrets, comet museums, dog pounds, mermaid ponds, dragon lairs, library stacks (the ones in the back), piles of leaves, piles of pancakes, the belly of a fiddle, the bell of a flower, or in the company of wild herds of typewriters. But mostly in trees.

We see then that the self too is an imaginary story, just like nations, gods and money. Each of us has a sophisticated system that throws away most of our experiences, keeps only a few choice samples, mixes them up with bits from movies we’ve seen, novels we’ve read, speeches we’ve heard, and daydreams we’ve savoured, and out of all that jumble it weaves a seemingly coherent story about who I am, where I came from and where I am going.

When he was in college, a famous poet made a useful distinction for him. He had drunk enough in the poet's company to be compelled to describe to him a poem he was thinking of. It would be a monologue of sorts, the self-contemplation of a student on a summer afternoon who is reading Euphues. The poem itself would be a subtle series of euphuisms, translating the heat, the day, the student's concerns, into symmetrical posies; translating even his contempt and boredom with that famously foolish book into a euphuism. The poet nodded his big head in a sympathetic, rhythmic way as this was explained to him, then told him that there are two kinds of poems. There is the kind you write; there is the kind you talk about in bars. Both kinds have value and both are poems; but it's fatal to confuse them. In the Seventh Saint, many years later, it had struck him that the difference between himself and Shakespeare wasn't talent - not especially - but nerve. The capacity not to be frightened by his largest and most potent conceptions, to simply (simply!) sit down and execute them. The dreadful lassitude he felt when something really large and multifarious came suddenly clear to him, something Lear-sized yet sonnet-precise. If only they didn't rush on him whole, all at once, massive and perfect, leaving him frightened and nerveless at the prospect of articulating them word by scene by page. He would try to believe they were of the kind told in bars, not the kind to be written, though there was no way to be sure of this except to attempt the writing; he would raise a finger (the novelist in the bar mirror raising the obverse finger) and push forward his change. Wailing like a neglected ghost, the vast notion would beat its wings into the void. Sometimes it would pursue him for days and years as he fled desperately. Sometimes he would turn to face it, and do battle. Once, twice, he had been victorious, objectively at least. Out of an immense concatenation of feeling, thought, word, transcendent meaning had come his first novel, a slim, pageant of a book, tombstone for his slain conception. A publisher had taken it, gingerly; had slipped it quietly into the deep pool of spring releases, where it sank without a ripple, and where he supposes it lies still, its calm Bodoni gone long since green. A second, just as slim but more lurid, nightmarish even, about imaginary murders in an imaginary exotic locale, had been sold for a movie, though the movie had never been made. He felt guilt for the producer's failure (which perhaps the producer didn't feel), having known the book could not be filmed; he had made a large sum, enough to finance years of this kind of thing, on a book whose first printing was largely returned.

Like a lot of lawyers in the party, my father combined uncritical devotion to the imaginary Soviet Union in his head with a passion for rights and the Constitution straight out of the ACLU charter. If you want to be cynical about it, you could say their commitment to civil liberties was just a self-serving tactic, but I think it was more that their minds ran on parallel tracks and they believed what they believed while they were believing it. They were like Christians who put their faith in both miracles and surgery.

Bali High is not a real island, you know. It's imaginary." When Amelia saw him smiling at her, she quickly defended herself. "Don't make fun of me. To me, it's real. Besides, that movie has a message that really makes sense. Such as? he encouraged. "Well, it teaches us how wrong it is to be prejudiced and that we should accept each other no matter the differences. It also talks about the importance of having a dream. Dreams are important to everyone. "When she saw his brow crease in confusion, she sang, "'You gotta have a dream, if you don't have a dream, How you gonna have a dream come true?

Quickly I find another surprise. The boys are wilder writers — less careful of convention, more willing to leap into the new. I start watching the dozens of vaguely familiar girls, who seem to have shaved off all distinguishing characteristics. They are so careful. Careful about their appearance, what they say and how they say it, how they sit, what they write. Even in the five-minute free writes, they are less willing to go out from where they are — to go out there, where you have to go, to write. They are reluctant to show me rough work, imperfect work, anything I might criticize; they are very careful to write down my instructions word by word. They’re all trying themselves on day by day, hour by hour, I know — already making choices that will last too unfairly long. I’m surprised to find, after a few days, how invigorating it all is. I pace and plead for reaction, for ideas, for words, and gradually we all relax a little and we make progress. The boys crouch in their too-small desks, giant feet sticking out, and the girls perch on the edge, alert like little groundhogs listening for the patter of coyote feet. I begin to like them a lot. Then the outlines come in. I am startled at the preoccupation with romance and family in many of these imaginary futures. But the distinction between boys and girls is perfectly, painfully stereotypical. The boys also imagine adventure, crime, inventions, drama. One expects war with China, several get rich and lose it all, one invents a time warp, another resurrects Jesus, another is shot by a robber. Their outlines are heavy on action, light on response. A freshman: “I grow populerity and for the rest of my life I’m a million air.” [sic] A sophomore boy in his middle age: “Amazingly, my first attempt at movie-making won all the year’s Oscars. So did the next two. And my band was a HUGE success. It only followed that I run the country.” Among the girls, in all the dozens and dozens of girls, the preoccupation with marriage and children is almost everything. They are entirely reaction, marked by caution. One after the other writes of falling in love, getting married, having children and giving up — giving up careers, travel, college, sports, private hopes, to save the marriage, take care of the children. The outlines seem to describe with remarkable precision the quietly desperate and disappointed lives many women live today.

We see, then, that the self too is an imaginary story, just like nations, gods and money. Each of us has a sophisticated system that throws away most of our experiences, keeps only a few choice samples, mixes them up with bits from movies we saw, novels we read, speeches we heard, and from our own daydreams, and weaves out of all that jumble a seemingly coherent story about who I am, where I came from and where I am going. This story tells me what to love, whom to hate and what to do with myself. This story may even cause me to sacrifice my life, if that’s what the plot requires. We all have our genre. Some people live a tragedy, others inhabit a never-ending religious drama, some approach life as if it were an action film, and not a few act as if in a comedy. But in the end, they are all just stories.

The Routine… ...is not a scene from Alfonso Cuarón’s movie nor a part in Roger Waters “The Wall” Orson Welles might have come close with Kafkaesque nightmares But I beg to differ Routine is ungraspable, unexplainable It is more than just a row of robotic, faceless humanoid figures and less Panem-like It is the tick of an imaginary clock the unprecedented passing time The lure behind the lore Gravitational, earthquake-ish and magnanimous I look at the world and there it is going around in constant rhythms But here I am trapped in the tiniest corner of the tightest corners working my brains out, my fingers, my nimble soul Each to his own Each to his back David and Goliath style How do you wait when the wait is the fate of the unsure? How do you pretend to dream? How do you live in the now when the NOW is all there is to live

Movie or no, you should never put pictures of the book’s characters on the cover. That only cramps the reader’s fantasy. You force him to keep seeing the faces of the actors in the movie. For someone who has seen the movie first and then, out of curiosity, goes on to read the whole book, that might not be so bad. But anyone who reads the book first is faced with a dilemma. During the reading he sees the faces of all the characters in his mind’s eye. Faces he wants to assemble with his own fantasy. No matter how those faces may be described. Despite your superfluous descriptions of noses, eyes, ears, and hair color, each reader constructs his own faces in his own imagination. Three hundred thousand readers; that’s three hundred thousand different faces for each character. Three hundred thousand faces that are destroyed at one fell swoop by that one face in the movie. As a reader, it’s pretty tough to remember that imaginary face after seeing the actor on the screen. Two

Once I got into college I didn’t think about joining up again. But on September 11, 2001, everything changed. Now my country was under attack. We might go to war and I needed to be a part of that. My country needed me. I just kept running until finally I stopped and realized I had run quite far from the house. And I was thirsty. I saw a gas station and headed that way. There were cars lined up all the way down the street to get gas. It looked like something out of a disaster movie. Everyone was freaking out. All of the people in the cars had the same terrified look on their faces. I walked into the gas station convenience store, grabbed a Gatorade, and got in line. And then when I got to the counter I said the stupidest thing I could have said. The cashier was a Middle Eastern man and I said to him, “Business is good today, isn’t it?” He glared at me like I was the rudest, nastiest person on the planet. He didn’t have to reply. His face said it all. Inside my head I was screaming, Why did you say that? I was so distraught over what I’d seen on the TV, about what was happening to my country, I think I had pulled up my imaginary shield and gone into emotional protection mode. It’s what I do when I am upset or uncomfortable.

- I’m a normal kid, I was raised by television. The secret to great barbeque: only Oscar knows it. Life should be so simple as enjoying ribs, farting, crapping, pissing, fucking and drinking, and maybe smoking too, but anything other than that is too complicated, life should be simple. It is not. - Work? You would go to work even if there’s a chance your job’s imaginary? Imaginary or not, the questions Max poses remain as relevant for Frank, Sam, and Oscar as they are for us. A slight hangover won’t be best friends with any kind of daylight and while this one wasn’t particularly hazardous, they wouldn’t be having any of it. "...the lunatic is on the grass." Surely if you see a bunch of people having a picnic in a park that would turn your head wouldn’t it? How normal a picnic really is? When was the last time you saw one happening? Not in a movie, in real life. If a man’s hat falls to the ground, said man is expected to pick it up. That’s the premise. I’m not some pissy little kid who stopped believing in God because some priests rape kids. I don’t believe in God because I can’t be sure of its existence. I’m not some pissy little kid who stopped believing in God because the church raped kids. I don’t believe in God because I can’t be sure of its existence. Nothing is wrong. You don’t take another man’s hat, another man’s ride, or another man’s woman. Those are universal laws. - You do not take another man’s hat, another man’s ride, or another man's woman. Universal laws, Rosa. - Jesus, no. That won’t be necessary Mr. Coyote. If there’s one thing I’ve learned through the course of my life is this: loaded guns make pretty compelling arguments, and it’s not like I was the star in the debate team in high school. A lot of dinners are joined by assholes, people that don’t matter, and good friends too, but breakfast are kind of elite. You have breakfast with fewer people in your life and most of the time those people you have breakfast with are the good ones. - That’s the thing: I don’t know. I’m aware of the fact that guns might not be the ultimate protection when what we’re facing is the truth, we’re coming to terms with our reality, but we don’t know what we might find out there and if by god there’s an imaginary monster or something waiting there for us, I’d rather have ammo than luck No gun will ever protect a man as he prepares to meet his maker. Personally, I think half a burger is something you can have regardless of how hungry you are. Air conditioning is a marvel of modern science, how could we have lived without it? In the end, there was no greener grass than Texas.

So what did you and Landon do this afternoon?” Minka asked, her soft voice dragging him back to the present. Angelo looked up to see that Minka had already polished off two fajitas. Damn, the girl could eat. “Landon gave me a tour of the DCO complex. I did some target shooting and blew up a few things. He even let me play with the expensive surveillance toys. I swear, it felt more like a recruiting pitch to get me to work there than anything.” Minka’s eyes flashed green, her full lips curving slightly. Damn, why the hell had he said it like that? Now she probably thought he was going to come work for the DCO. Even if he wanted to, he couldn’t, not after just reenlisting for another five years. The army wasn’t the kind of job where you could walk into the boss’s office and say, “I quit.” Thinking it would be a good idea to steer the conversation back to safer ground, he reached for another fajita and asked Minka a question instead. “What do you think you’ll work on next with Ivy and Tanner? You going to practice with the claws for a while or move on to something else?” Angelo felt a little crappy about changing the subject, but if Minka noticed, she didn’t seem to mind. And it wasn’t like he had to fake interest in what she was saying. Anything that involved Minka was important to him. Besides, he didn’t know much about shifters or hybrids, so the whole thing was pretty damn fascinating. “What do you visualize when you see the beast in your mind?” he asked. “Before today, I thought of it as a giant, blurry monster. But after learning that the beast is a cat, that’s how I picture it now.” She smiled. “Not a little house cat, of course. They aren’t scary enough. More like a big cat that roams the mountains.” “Makes sense,” he said. Minka set the other half of her fourth fajita on her plate and gave him a curious look. “Would you mind if I ask you a personal question?” His mouth twitched as he prepared another fajita. He wasn’t used to Minka being so reserved. She usually said whatever was on her mind, regardless of whether it was personal or not. “Go ahead,” he said. “The first time we met, I had claws, fangs, glowing red eyes, and I tried to kill you. Since then, I’ve spent most of the time telling you about an imaginary creature that lives inside my head and makes me act like a monster. How are you so calm about that? Most people would have run away already.” Angelo chuckled. Not exactly the personal question he’d expected, but then again Minka rarely did the expected. “Well, my mom was full-blooded Cherokee, and I grew up around all kinds of Indian folktales and legends. My dad was in the army, and whenever he was deployed, Mom would take my sisters and me back to the reservation where she grew up in Oklahoma. I’d stay up half the night listening to the old men tell stories about shape-shifters, animal spirits, skin-walkers, and trickster spirits.” He grinned. “I’m not saying I necessarily believed in all that stuff back then, but after meeting Ivy, Tanner, and the other shifters at the DCO, it just didn’t faze me that much.” Minka looked at him with wide eyes. “You’re a real American Indian? Like in the movies? With horses and everything?” He laughed again. The expression of wonder on her face was adorable. “First, I’m only half-Indian. My dad is Mexican, so there’s that. And second, Native Americans are almost nothing like you see in the movies. We don’t all live in tepees and ride horses. In fact, I don’t even own a horse.” Minka was a little disappointed about the no-horse thing, but she was fascinated with what it was like growing up on an Indian reservation and being surrounded by all those legends. She immediately asked him to tell her some Indian stories. It had been a long time since he’d thought about them, but to make her happy, he dug through his head and tried to remember every tale he’d heard as a kid.

As the subject watches the movies, the MRI machine creates a 3-D image of the blood flow within the brain. The MRI image looks like a vast collection of thirty thousand dots, or voxels. Each voxel represents a pinpoint of neural energy, and the color of the dot corresponds to the intensity of the signal and blood flow. Red dots represent points of large neural activity, while blue dots represent points of less activity. (The final image looks very much like thousands of Christmas lights in the shape of the brain. Immediately you can see that the brain is concentrating most of its mental energy in the visual cortex, which is located at the back of the brain, while watching these videos.) Gallant’s MRI machine is so powerful it can identify two to three hundred distinct regions of the brain and, on average, can take snapshots that have one hundred dots per region of the brain. (One goal for future generations of MRI technology is to provide an even sharper resolution by increasing the number of dots per region of the brain.) At first, this 3-D collection of colored dots looks like gibberish. But after years of research, Dr. Gallant and his colleagues have developed a mathematical formula that begins to find relationships between certain features of a picture (edges, textures, intensity, etc.) and the MRI voxels. For example, if you look at a boundary, you’ll notice it’s a region separating lighter and darker areas, and hence the edge generates a certain pattern of voxels. By having subject after subject view such a large library of movie clips, this mathematical formula is refined, allowing the computer to analyze how all sorts of images are converted into MRI voxels. Eventually the scientists were able to ascertain a direct correlation between certain MRI patterns of voxels and features within each picture. At this point, the subject is then shown another movie trailer. The computer analyzes the voxels generated during this viewing and re-creates a rough approximation of the original image. (The computer selects images from one hundred movie clips that most closely resemble the one that the subject just saw and then merges images to create a close approximation.) In this way, the computer is able to create a fuzzy video of the visual imagery going through your mind. Dr. Gallant’s mathematical formula is so versatile that it can take a collection of MRI voxels and convert it into a picture, or it can do the reverse, taking a picture and then converting it to MRI voxels. I had a chance to view the video created by Dr. Gallant’s group, and it was very impressive. Watching it was like viewing a movie with faces, animals, street scenes, and buildings through dark glasses. Although you could not see the details within each face or animal, you could clearly identify the kind of object you were seeing. Not only can this program decode what you are looking at, it can also decode imaginary images circulating in your head.

Create an “Inner Child” Map. Adults have a different way of viewing things compared to a child, and this activity is a kind of bridge between how you think now as an adult and your inner child. Adults usually prefer to create organizers or charts in order to plan or understand something. This time you will be creating an organizer, more specifically called a semantic map, that can help you discover your inner child. To create an “inner child” map, you can get a picture of yourself as a child, probably around the age of 7 or 8. If you do not have any pictures, then you can simply draw yourself when you were in that age. Place the picture or the drawing at the center of a piece of paper, with enough room for scribbles all around it. Then, begin recalling as much as you can all of the phrases or words that you can associate with this child version of you. Brainstorm on everything, such as your favorite color back then, the gifts that you wanted for Christmas, your nickname, your favorite movie, the book that you kept reading over and over again with a flashlight under your blanket, an imaginary friend, or the silly urban legends that you used to believe in. Once you have finished your “inner child map” you are so much closer to discovering him or her, if you haven’t already.

Traditions are conditioned reflexes. Throughout Part 2 of this book, you will find suggestions for establishing family traditions that will trigger happy anticipation and leave lasting, cherished memories. Traditions around major holidays and minor holidays. Bedtime, bath-time, and mealtime traditions; sports and pastime traditions; birthday and anniversary traditions; charitable and educational traditions. If your family’s traditions coincide with others’ observances, such as celebrating Thanksgiving, you will still make those traditions unique to your family because of the personal nuances you add. Volunteering at the food bank on Thanksgiving morning, measuring and marking their heights on the door frame in the basement, Grandpa’s artistic carving of the turkey, and their uncle’s famous gravy are the traditions our kids salivated about when they were younger, and still do on their long plane rides home at the end of November each year. (By the way, our dog Lizzy has confirmed Pavlov’s observations; when the carving knife turns on, cue the saliva, tail wagging, and doggy squealing.) But don’t limit your family’s traditions to the big and obvious events like Thanksgiving. Weekly taco nights, family book club and movie nights, pajama walks, ice cream sundaes on Sundays, backyard football during halftime of TV games, pancakes in Mom and Dad’s bed on weekends, leaf fights in the fall, walks to the sledding hill on the season’s first snow, Chinese food on anniversaries, Indian food for big occasions, and balloons hanging from the ceiling around the breakfast table on birthday mornings. Be creative, even silly. Make a secret family noise together when you’re the only ones in the elevator. When you share a secret that “can’t leave this room,” everybody knows to reach up in the air and grab the imaginary tidbit before it can get away. Have a family comedy night or a talent show on each birthday. Make holiday cards from scratch. Celebrate major family events by writing personalized lyrics to an old song and karaoking your new composition together. There are two keys to establishing family traditions: repetition and anticipation. When you find something that brings out excitement and smiles in your kids, keep doing it. Not so often that it becomes mundane, but on a regular and predictable enough basis that it becomes an ingrained part of the family repertoire. And begin talking about the traditional event days ahead of time so by the time it finally happens, your kids are beside themselves with excitement. Anticipation can be as much fun as the tradition itself.

Conceptual Games. Dr Nathan pondered the list on his desk-pad. (1) The catalogue of an exhibition of tropical diseases at the Wellcome Museum; (2) chemical and topographical analyses of a young woman’s excrement; (3) diagrams of female orifices: buccal, orbital, anal, urethral, some showing wound areas; (4) the results of a questionnaire in which a volunteer panel of parents were asked to devise ways of killing their own children; (5) an item entitled ‘self-disgust’ - someone’s morbid and hate-filled list of his faults. Dr Nathan inhaled carefully on his gold-tipped cigarette. Were these items in some conceptual game? To Catherine Austin, waiting as ever by the window, he said, ‘Should we warn Miss Novotny?’ Biomorphic Horror. With an effort, Dr Nathan looked away from Catherine Austin as she picked at her finger quicks. Unsure whether she was listening to him, he continued: ‘Travers’s problem is how to come to terms with the violence that has pursued his life - not merely the violence of accident and bereavement, or the horrors of war, but the biomorphic horror of our own bodies. Travers has at last realized that the real significance of these acts of violence lies elsewhere, in what we might term “the death of affect”. Consider our most real and tender pleasures - in the excitements of pain and mutilation; in sex as the perfect arena, like a culture-bed of sterile pus, for all the veronicas of our own perversions, in voyeurism and self-disgust, in our moral freedom to pursue our own psychopathologies as a game, and in our ever greater powers of abstraction. What our children have to fear are not the cars on the freeways of tomorrow, but our own pleasure in calculating the most elegant parameters of their deaths. The only way we can make contact with each other is in terms of conceptualizations. Violence is the conceptualization of pain. By the same token psychopathology is the conceptual system of sex.’ Sink Speeds. During this period, after his return to Karen Novotny’s apartment, Travers was busy with the following projects: a cogent defence of the documentary films of Jacopetti; a contribution to a magazine symposium on the optimum auto-disaster; the preparation, at a former colleague’s invitation, of the forensic notes to the catalogue of an exhibition of imaginary genital organs. Immersed in these topics, Travers moved from art gallery to conference hall. Beside him, Karen Novotny seemed more and more isolated by these excursions. Advertisements of the film of her death had appeared in the movie magazines and on the walls of the underground stations. ‘Games, Karen,’ Travers reassured her. ‘Next they’ll have you filmed masturbating by a cripple in a wheel chair.

He wrote up the cases of his own patients who believed themselves to be someone other than themselves. There were Virgin Marys, Christs and Gods, Marilyn Monroes and Elvis Presleys. Movie stars and even characters from literature took over the lives of Ambrose’s patients. Jane Eyre sometimes screamed in an imaginary red room at Mandala.

You know, in the way you might have a crush on the captain of the football team in high school. You're not going to date the captain of the football team. You know your place - and your place is: A scribe for student government, A student liaison for community service. Vice president of the spreadsheet club. It's just a little sunny place for your fantastic to wander. Sometimes. Occasionally. In between your many other more important things to do. No harm in that, right? Wasn't that ultimately what movie stars were for? To be fantasies for the rest of us? To add imaginary sprinkles to the metaphorical cupcake of life?

The tiny imaginary audience inside his head did not exist; no one watches our life movies.

What’s that like, being a movie star?” “Being a star, as you put it, is like living an imaginary life. Acting, however, is the hardest work you’ll ever find. Look at me,” she said, connecting with his eyes. “Closely, closely—yes, like that. Now look angry.” He scowled for her. “Very nice,” she said. “Now—look vulnerable.” He frowned in confusion. “Not easy, is it? Add to that, you have to memorize one hundred and twenty pages of dialogue, be on the set at 6:00 a.m. and won’t get done before 10:00 p.m., you’ll either sweat or freeze, you’ll stand at attention for so many goddamn hours your hips will lock and the man you have to kiss will have breath that would gag a maggot or the promising young actress who’s playing your daughter will be a snotty little shit who holds up the whole production and costs everyone time and money.” She leaned back and grinned at him. “It’s not easy. I swear to God.” “Well, no wonder you retired.” “Why’d

In his early twenties, Jobs almost single-handedly introduced the world to the first computer that could sit on your desk and actually do something all by itself. He revolutionized music and the ears of a generation with a spiffy little music player called the iPod and a wide selection of songs at the iTunes store. He funded and nurtured a company called Pixar that made the most amazing computer-animated movies—Toy Story, Cars, and Finding Nemo—bringing to life imaginary characters like never before. Though

When a child says, “I see dead people,” and he or she isn’t quoting from the Bruce Willis movie, hear the kid out. Ditto if the child claims to see a monster, shadow, imaginary friend, or ghost. If they say they’re seeing Spirit or a loved one who’s passed, the best advice is to be open to what they have to say. Don’t make a big deal about it, and ask your questions with subtlety. Don’t cross-examine the poor dears, but let them tell you what’s going on. You want to make sure that what the child’s seeing is real, so you don’t want to lead them on at all. In my family, nobody made a fuss about me talking to Spirit, and that implied support was invaluable. Another big point is to pay attention to your child’s level of fear. Always let sensitive kids know that there’s nothing to be afraid of, and if they’re scared, make it clear that they have the power to tell Spirit to leave.

Mike Romano slipped into the confessional. The screen behind the lattice grill slid open. “Bless me, Father, for I have sinned.” “For the love of God, Romano, not again.” “Will you hear my confession, Father?” “No.” “What do you mean?” “I mean you haven’t sinned. You didn’t sin yesterday or the day before, last week or last month, and you haven’t sinned today.” “How do you know? “I’m playing the odds.” “I need absolution.” “No, you don’t. You need some fun. Go have a beer, see a movie, take in a comedy show. Do some damn thing that’ll make you laugh.” “It’s your job. You have to do it.” “Jesus, Mary, and Joseph! I absolve you from your imaginary sins in the name of the Father and of the Son and of the Holy Spirit, Amen. Get lost.” “That’s not right. It’s not the whole thing.” The priest slammed the sliding screen shut.

Idealism is materialism upside down. It proposes that all that exists is pure consciousness. Everything in the physical world, all matter and energy, are emergent properties of consciousness. In its more radical form, it asserts that the entire physical world is a mind-generated illusion, somewhat like the virtual world in the movie The Matrix. Idealism runs into a miracle if it proposes that out of ephemeral nonphysical consciousness there emerges a hard, physical world. How does that happen? Once emerged, is it still connected to mind or does it go on its merry way? On the other hand, if it proposes that everything is an imaginary projection of consciousness, then the miracle is that everyone other than me is also a part of my imagination. Does that mean I still have to pay taxes? Panpsychism is the fourth main worldview. It acknowledges that mind and matter are quite real, but it also proposes that these elements of reality are inseparable and go all the way down to elementary particles and “below,” and also all the way up to the universe and beyond. The idea of a complementary relationship, where something is “both/and” rather than “either/or,” is a core concept within quantum theory. Light, for example, behaves both as a wave and as a particle, depending on how you look at it. The advantage of panpsychism is that no miracles are required to account for how matter can be sentient, or how mind can have physical consequences. It is both/and. But all is not completely rosy. The trouble with panpsychism is called the binding problem. This means that if all matter is already sentient, then every atom of your body, your cells, and your organs should also be sentient. Why then is your sense of self a unity and not a multitude? What binds it all together so that the “I” within you experiences just one self rather than trillions of tiny selves? Dealing with the New Story One of the more interesting takes on the developing new story of reality has been proposed by Rice University’s Jeffrey Kripal, who, as a scholar of comparative religion, has explored the core themes of his discipline—the sacred, the paranormal, the supernormal, the mystical, and the spiritual—in a direction that few academics have dared to tred.80 He views the intense popular interest in the paranormal as more than a mere fascination with fictional miracles, but rather as a sign of the original meaning of fascination—a bewitching accompanied simultaneously by awe and terror. He defines “psychic phenomena” as “the sacred in transit from a traditional religious register into a modern scientific one,” and the sacred as what the German theologian and historian of religions Rudolf Otto meant, that is, a particular structure of human consciousness that corresponds to a palpable presence, energy, or power encountered in the environment.

When I make a demo, I think about the intended audience, and I make a specific decision about what features to include. I draw a conceptual ring around those key details, and I use a thick imaginary marker to do it. The demo points inside the ring are the focus, and like the lamppost in the movie scene, I depict them with the highest fidelity. I leave outside the ring other less important details that will eventually have to be addressed, but not immediately. I pay them as little attention as possible.

There was a small, strange moment during which I had this feeling that someone was filming me, which was ridiculous, but it was that specific—”there’s a camera on me”—and then some hard ancient pushed-down thing, a thing I’d felt or thought or feared a long time ago, something I’d since managed to sheathe in an imaginary scabbard inside myself, erupted through its casing like a bursting cyst. I had to really struggle to recover. Something was dislodging itself, as from a cavern inside my body or brain, and this situation seemed so divorced from waking reality that my own dimensions lost their power to persuade. I craned my great head and saw all that yellow-brown plastic catch the light, little pills glinting like ammunition, and then my brain went to work, juggling and generating several internal voices at once: someone’s filming this; this isn’t real; whoever Sean is, it’s not who I think he is; all the details I think I know about things are lies; somebody is trying to see what I’ll do when I run across these bottles; this is a test but there won’t be any grade later; the tape is rolling but I’m never going to see the tape. It is a terrible thing to feel trapped within a movie whose plot twists are senseless. This is why people cry at the movies: because everybody’s doomed. No one in a movie can help themselves in any way. Their fate has already staked its claim on them from the moment they appear onscreen. I looked away; I looked away. Held myself steady for a second and then got back to the work of the cleaning, shaking free of the crazy feelings, and I felt the corners of my mouth, half smiling. Most people can clean their bathroom cabinets without waking up any traumatic memories. Not me, not yet, I guess. But as Dave the art therapist told me once when he found me sulking: it’s not so bad to be special. My journey, he said, was longer and slower. He looked me in the eyes, which impressed me, and told me that my good fortune was to learn what special really meant.

Almost immediately after World War II, our most important ally, the Soviet Union, became our most serious adversary-cum-enemy. For Americans in 1950, it was not delusional to worry about international Communist aggression or Soviet espionage in the United States. But that’s the problem with a conspiracist mindset. After some kernel of reality triggers exaggerated fears and a possible explanation, it grows into an imaginary labyrinth of all-powerful evil, an elaborate based-on-a-true-story fiction that passes for nonfiction, such as the fantasy that thousands of committed Communists were covertly using movies and TV shows to propagandize on behalf of Communism and the Soviet Union. Anti-Communism was realistic; McCarthyism was fantastical.

They became indignant over the living images that the preposterous merchant Bruno Crespi projected in the theater with the lion-head ticket windows, for a character who had died and was buried in one film and for whose misfortune tears of affliction had been shed would reappear alive and transformed into an Arab in the next one. The audience, who paid two cents apiece to share the difficulties of the actors, would not tolerate that outlandish fraud and they broke up the seats. The mayor, at the urging of Bruno Crespi, explained in a proclamation that the cinema was a machine of illusions that did not merit the emotional outbursts of the audience. With that discouraging explanation many felt that they had been the victims of some new and showy gypsy business and they decided not to return to the movies, considering that they already had too many troubles of their own to weep over the acted-out misfortunes of imaginary beings.