Induction Time Quotes

That boy could wear a banana leaf and a propeller beanie and look beautiful." "That how you like your boys, Kiz?" asked Cactus. "Oh yes. All my boys. I'll issue him a banana leaf and a propeller beanie at once and induct him into my boy-harem." Evie snorted. "Boy harem! Imagine - their little propellers all spinning as they fan you with palm fronds." "While they satisfy my every whim," added Cactus. Kizzy snorted. "Forget it. I don't lend out my boys." "Come on, no one likes a greedy slave owner." "My boys aren't slaves! They stay because they want to. I give them all the elk meat they can eat. And Xbox, you know, to keep their thumbs nice and agile.

In experimental philosophy we are to look upon propositions inferred by general induction from phenomena as accurately or very nearly true, notwithstanding any contrary hypotheses that may be imagined, till such time as other phenomena occur, by which they may either be made more accurate, or liable to exceptions. This rule we must follow, that the argument of induction may not be evaded by hypotheses.

Anything that had happened once on Earth should be expected millions of times elsewhere in the Universe; that was almost an article of faith among scientists.

There was once upon a time a census officer who had to record the names of all householders in a certain Welsh village. The first that he questioned was called William Williams; so were the second, third, fourth.... At last he said to himself: ‘This is tedious; evidently they are all called William Williams. I shall put them down so and take a holiday’. But he was wrong; there was just one whose name was John Jones. This shows that we may go astray if we trust too implicitly to induction by simple enumeration.

What is important is to understand the true boundaries of reality, not the probable boundaries of possible future events. Although boundary conditions operate on the future, they are probabilistic constraints, not absolutely determined fact. We assume that ten minutes hence, the room we are in will still exist. It is a boundary condition that will define the next ten minutes in our space/time coordinate. But we cannot know who will be in the room ten minutes hence; that is free to be determined. One may ask if we can really know that the room will exist at any future moment. This is where induction enters the picture, since in truth we cannot know with certainty. There is no absolutely rigorous way of establishing that. But we can make the inductive leap of faith that has to do with accumulated experience. We project that the existence of the room will remain a boundary condition, but in principle in the next ten minutes there could be an earthquake and this building might not be left standing. However, for that to happen, the boundary condition will have to be radically disrupted in some unexpected and improbable manner. What is so curious is that such a thing could occur.

Today, what's normal is being redefined: from vaginal birth to surgical birth; from 'My water broke,' to 'Let's break your water;' from 'It's time' to 'It's time for the induction.' As medical anthropologist Robbie Davis-Floyd writes, 'in the early twenty-first century, we do not know what normal birth is.' Most practicing obstetricians have never witnessed an unplugged birth that wasn't an accident. Women are even beginning to deny normal birth to themselves: if 'normal' means being induced, immobilized by wires and tubes, sped up with drugs, all the while knowing that there's a good chance of surgery, well, might as well just cut to the chase, so to speak. 'Just give me a cesarean,' some are saying. And who can blame them? They want to avoid what they think of as normal birth.

the relation of mathematics to the world of temporal change and of phenomenal particularity is direct: less by induction than by what Pierce called abduction – an imaginative jumping off from an open-ended series of particulars.

Scientists and members of the general public are about equally likely to have artistic hobbies, but scientists inducted into the highest national academies are much more likely to have avocations outside of their vocation. And those who have won the Nobel Prize are more likely still. Compared to other scientists, Nobel laureates are at least twenty-two times more likely to partake as an amateur actor, dancer, magician, or other type of performer. Nationally recognized scientists are much more likely than other scientists to be musicians, sculptors, painters, printmakers, woodworkers, mechanics, electronics tinkerers, glassblowers, poets, or writers, of both fiction and nonfiction. And, again, Nobel laureates are far more likely still.

Electricity, Werner is learning, can be static by itself. But couple it with magnetism, and suddenly you have movement—waves. Fields and circuits, conduction and induction. Space, time, mass. The air swarms with so much that is invisible! How he wishes he had eyes to see the ultraviolet, eyes to see the infrared, eyes to see radio waves crowding the darkening sky, flashing through the walls of the house.

I made a mental note to watch Daphne at all times. I would not let her become zombie chow.

His name was Nikola Tesla, and his inventions included the induction motor, the electrical-power distribution system, fluorescent and neon lights, wireless communication, remote control, and robotics.

I was singing the Bee Gee"s song "Stayin' Alive" in my head to keep the right pace, or so I thought. I looked up for a millisecond and caught the look on Ollie's face. Oh. My. God. I was singing out loud.

But it doesn't happen that way, I keep telling myself knowingly and sadly. Only in our fraternity pledges and masonic inductions, our cowboy movies and magazine stories, not in our real-life lives. For, the seventeenth-century humanist to the contrary, each man is an island complete unto himself, and as he sinks, the moving feet go on around him, from nowhere to nowhere and with no time to lose. The world is long past the Boy Scout stage of its development; now each man dies as he was meant to die, and as he was born, and as he lived: alone, all alone. Without any God, without any hope, without any record to show for his life. ("New York Blues")

John Dalton was a very singular Man: He has none of the manners or ways of the world. A tolerable mathematician He gained his livelihood I believe by teaching the mathematics to young people. He pursued science always with mathematical views. He seemed little attentive to the labours of men except when they countenanced or confirmed his own ideas... He was a very disinterested man, seemed to have no ambition beyond that of being thought a good Philosopher. He was a very coarse Experimenter & almost always found the results he required.—Memory & observation were subordinate qualities in his mind. He followed with ardour analogies & inductions & however his claims to originality may admit of question I have no doubt that he was one of the most original philosophers of his time & one of the most ingenious.

Guts,” never much of a word outside the hunting season, was a favorite noun in literary prose. People were said to have or to lack them, to perceive beauty and make moral distinctions in no other place. “Gut-busting” and “gut-wrenching” were accolades. “Nerve-shattering,” “eye-popping,” “bone-crunching”—the responsive critic was a crushed, impaled, electrocuted man. “Searing” was lukewarm. Anything merely spraining or tooth-extracting would have been only a minor masterpiece. “Literally,” in every single case, meant figuratively; that is, not literally. This film will literally grab you by the throat. This book will literally knock you out of your chair… Sometimes the assault mode took the form of peremptory orders. See it. Read it. Go at once…Many sentences carried with them their own congratulations, Suffice it to say…or, The only word for it is…Whether it really sufficed to say, or whether there was, in fact, another word, the sentence, bowing and applauding to itself, ignored…There existed also an economical device, the inverted-comma sneer—the “plot,” or his “work,” or even “brave.” A word in quotation marks carried a somehow unarguable derision, like “so-called” or “alleged…” “He has suffered enough” meant if we investigate this matter any further, it will turn out our friends are in it, too… Murders, generally, were called brutal and senseless slayings, to distinguish them from all other murders; nouns thus became glued to adjectives, in series, which gave an appearance of shoring them up… Intelligent people, caught at anything, denied it. Faced with evidence of having denied it falsely, people said they had not done it and had not lied about it, and didn’t remember it, but if they had done it or lied about it, they would have done it and misspoken themselves about it in an interest so much higher as to alter the nature of doing and lying altogether. It was in the interest of absolutely nobody to get to the bottom of anything whatever. People were no longer “caught” in the old sense on which most people could agree. Induction, detection, the very thrillers everyone was reading were obsolete. The jig was never up. In every city, at the same time, therapists earned their living by saying, “You’re being too hard on yourself.

As all this suggests our relationship with evidence is seldom purely a cognitive one. Vilifying menstruating women bolstering anti-Muslim stereotypes murdering innocent citizens of Salem plainly evidence is almost always invariably a political social and moral issue as well. To take a particularly stark example consider the case of Albert Speer minister of armaments and war production during the Third Reich close friend to Adolf Hitler and highest-ranking Nazi official to ever express remorse for his actions. In his memoir Inside the Third Reich Speer candidly addressed his failure to look for evidence of what was happening around him. "I did not query a friend who told him not to visit Auschwitz I did not query Himmler I did not query Hitler " he wrote. "I did not speak with personal friends. I did not investigate for I did not want to know what was happening there... for fear of discovering something which might have made me turn away from my course. I had closed my eyes." Judge William Stoughton of Salem Massachusetts became complicit in injustice and murder by accepting evidence that he should have ignored. Albert Speer became complicit by ignoring evidence he should have accepted. Together they show us some of the gravest possible consequences of mismanaging the data around us and the vital importance of learning to manage it better. It is possible to do this: like in the U.S. legal system we as individuals can develop a fairer and more consistent relationship to evidence over time. By indirection Speer himself shows us how to begin. I did not query he wrote. I did not speak. I did not investigate. I closed my eyes. This are sins of omission sins of passivity and they suggest correctly that if we want to improve our relationship with evidence we must take a more active role in how we think must in a sense take the reins of our own minds. To do this we must query and speak and investigate and open our eyes. Specifically and crucially we must learn to actively combat our inductive biases: to deliberately seek out evidence that challenges our beliefs and to take seriously such evidence when we come across it.

Like most of his successors, he tried to find some better kind of induction than what is called 'induction by simple enumeration'. Induction by simple enumeration may be illustrated by a parable. There was once upon a time a census officer who had to record the names of all householders in a certain Welsh village. The first that he questioned was called William Williams; so were the second, third, fourth…. At last he said to himself: 'This is tedious; evidently they are all called William Williams. I shall put them down so and take a holiday.' But he was wrong; there was just one whose name was John Jones. This shows that we may go astray if we trust too implicitly to induction by simple enumeration.

I find this most useful. It justifies the expert time spent upon it. We now have a number of so-called facts each preceded by the word 'probably'. It shows commendable caution on the part of those who don't want to accept responsibility for their own statements." "An intelligent guess is better than no guess at all, Your Excellency," suggested Shelton, who by now had worked off his ire on the unfortunate Trooper Casartelli. "It isn't even an intelligent guess," denied the Ambassador. "It is based solely on what can be seen. No account has been taken of what cannot be seen." "I don't know how it is possible to do that," said Shelton, failing to understand what the other was getting at. "I neither ask nor expect the impossible," the Ambassador gave back. "My point is that data based exclusively on the visible may be made completely worthless by the invisible." He tapped the report with an authoritative forefinger. "They estimate sixteen thousand strongholds -- above ground. How many are below ground?" "Subterranean ones?" exclaimed Shelton, startled. "Of course. There may be fifty thousand of those for all we know." "We didn't see any." "He says we didn't see any," the Ambassador said to Grayder.

He made imaginative leaps and discerned great principles through thought experiments rather than by methodical inductions based on experimental data. The theories that resulted were at times astonishing, mysterious, and counterintuitive, yet they contained notions that could capture the popular imagination: the relativity of space and time, E=mc2, the bending of light beams, and the warping of space. Adding

Nothing can take the puff out of the scientific chest more than a study of its history. Perhaps that's why it's so rare to find science departments requiring courses in the history of science. The history of science provides great strength to the inductive inference that, at any point in its history, that day's science will almost certainly be deemed false, if not laughable, within a century (often in much less time). As the saying goes, if you marry the science of today, you will be a widow tomorrow.

The smell hit me and I recoiled from Jake. "Jesus, Jake. Why didn't you just take a shit when we stopped?" I wrinkled my nose in disgust and gave him a dirty look. "You could have at least cracked a window or something! Today is not the day for ninja fart!" "What are you talking about? I didn't do anything." "Riiiight. I know you let one rip." I said, dragging out the word. Daphne growled and her body went rigid in my arms. "See? Even the dog doesn't believe you! Your ass smells like death warmed over, buddy.

But why did she come back and take her card away?" asked Miss Mackintosh. "I told Florence that Miss Mapp had heard something dreadful about her. And how did she know that Lady Deal was coming here at all? The house was taken in my name." "That's just what we all long to find out," said Diva eagerly. "She said that somebody in London told her." "But who?" asked Miss Mackintosh. "Florence only settled to come at lunch time that day, and she told her butler to ring up Susie and say she would be arriving." Diva's eyes grew round and bright with inductive reasoning. "I believe we're on the right tack," she said. "Could she have received Lady Deal's butler's message, do you think? What's your number?" "Tilling 76," said Miss Mackintosh. Evie gave three ecstatic little squeaks. "Oh, that's it, that's it!" she said. "Elizabeth Mapp is Tilling 67. So careless of them, but all quite plain. And she did hear it from somebody in London. Quite true, and so dreadfully false and misleading, and so like her. Isn't it, Diva? Well, it does serve her right to be found out." Miss Mackintosh was evidently a true Tillingite. "How marvellous!" she said.

Once upon a time there was much talk of the apathy of the masses. Their silence was the crucial fact for an earlier generation. Today, however, the masses act not by deflection but by infection, tainting opinion polls and forecasts with their multifarious phantasies. Their abstention and their silence are no longer determining factors (that stage was still nihilistic); what counts now is their use of the cogs in the workings of uncertainty. Where the masses once sported with their voluntary servitude, they now sport with their involuntary incertitude. Unbeknownst to the experts who scrutinize them and the manipulators who believe they can influence them, they have grasped the fact that politics is virtually dead, and that they now have a new game to play, just as exciting as the ups and downs of the stock market. This game enables them to make audiences, charismas, levels of prestige and the market prices of images dance up and down with an intolerable facility. The masses had been deliberately demoralized and de-ideologized in order that they might become the live prey of probability theory, but now it is they who destabilize all images and play games with political truth.

When he thought I was ready, my father inducted me into the quantum universe. It seemed to contradict all the science I had learned so far: nothing was really held in place. The essential stuff of the universe was nonmatter, pulses of energy and information, flickering in and out of existence. Everything was up for grabs. A table, a chair was a fluid arrangement of probabilities. Sometimes I expected the uncertainty principle to kick in and find strangers masquerading as my parents, or that our house had been razed by some great atomic upheaval. It was about this time I started sleeping with the light on. MANY

Hugh Heclo relates a speech given by Chicago Cub Ryne Sandberg when he was inducted into the Baseball Hall of Fame in 2005: “I was in awe every time I walked onto the field,” Sandberg said. That’s respect. I was taught you never, ever disrespect your opponents or your teammates or your organization or your manager and never, ever your uniform. Make a great play, act like you’ve done it before; get a big hit, look for the third base coach and get ready to run the bases; hit a home run, put your head down, drop the bat, run around the bases, because the name on the front is a lot more important than the name on the back.

All right,” she said. “Inductive reasoning. It’s what those so-called detectives on CSI, SVU, LMNOP and all the rest of them call deductive reasoning, which is wrong and they should know better. It’s inductive reasoning, a tool you will use frequently in geometry as well as calculus and trigonometry, assuming you get that far and that certainly won’t be you, Jacquon. Stop messing with that girl’s hair and pay attention. Your grade on that last test was so low I had to write it on the bottom of my shoe.” Mrs. Washington glared at Jacquon until his face melted. She began again: “Inductive reasoning is reasoning to the most likely explanation. It begins with one or more observations, and from those observations we come to a conclusion that seems to make sense. All right. An example: Jacquon was walking home from school and somebody hit him on the head with a brick twenty-five times. Mrs. Washington and her husband, Wendell, are the suspects. Mrs. Washington is five feet three, a hundred and ten pounds, and teaches school. Wendell is six-two, two-fifty, and works at a warehouse. So who would you say is the more likely culprit?” Isaiah and the rest of the class said Wendell. “Why?” Mrs. Washington said. “Because Mrs. Washington may have wanted to hit Jacquon with a brick twenty-five times but she isn’t big or strong enough. Seems reasonable given the facts at hand, but here’s where inductive reasoning can lead you astray. You might not have all the facts. Such as Wendell is an accountant at the warehouse who exercises by getting out of bed in the morning, and before Mrs. Washington was a schoolteacher she was on the wrestling team at San Diego State in the hundred-and-five-to-hundred-and-sixteen-pound weight class and would have won her division if that blond girl from Cal Northridge hadn’t stuck a thumb in her eye. Jacquon, I know your mother and if I tell her about your behavior she will beat you ’til your name is Jesus.” The

In 1976, while involved in research at the New York Public Library, I stumbled upon a strange text entitled Return of the Dove which claimed that there was a man not born of this planet who landed as a baby in the mountains of Croatia in 1856. Raised by “earth parents,” an avatar had arrived for the sole purpose of inaugurating the New Age. By providing humans with a veritable cornucopia of inventions, he had created, in essence, the technological backbone of the modern era.1 His name was Nikola Tesla, and his inventions included the induction motor, the electrical-power distribution system, fluorescent and neon lights, wireless communication, remote control, and robotics.

Tagore criticized the ideas behind the form of political action Bengal began to witness: secret societies, acquisition of bombs and other weapons, induction of very young activists, and political assassination. This path of action created some iconic figures of revolutionary militancy against foreign rule. Tagore did not question their heroism but he questioned the political efficacy of their action. Anguished to see the death of heroic freedom fighters he urged, We must not forget ourselves in our excitement, it needs to be explained to those who are excited that … whatever the strength of the urge [to resist foreign rule], in action we have to take to the broad highway because a shortcut through a narrow lane will lead us nowhere. Just because we are in our mind impatient, the World does not curtail the length of the road nor does Time curtail itself. There was no shortcut of the kind militants imagined. Tagore went on, in his own metaphorical language, to point to the limitations of the militants’ violence. Anger against repression by government had sparked off violent action. ‘But a spark and a flame are two different things. The spark does not dispel the dark in our home’, a flame that lasts is needed. ‘The flame needs a lamp. And thus long preparation is required to prepare the lamp and its wick and its fuel.’13 Thus patient preparation in politics was required, not unthinking haste in the path of violence.

A few hours later, lying on a mat during rest time, Vladimir embraced the tiny curled-up creature beside him, his first best buddy, just as Mother had promised. Maybe tomorrow they could go to the Piskaryovka mass grave together with their grandmothers and lay flowers for their dead. Maybe they would even be inducted into the Red Pioneers side by side. What good fortune that he and Lionya were so alike and that neither of them had siblings...Now they would have each other! It was as if Mother had created someone just for him, as if she had guessed how lonely he had been in his sick bed with his stuffed giraffe, the months spinning away in twilight gloom until it was June again, time to go down to sunny Yalta to watch the Black Sea dolphins jump for joy.

He handed me something done up in paper. 'Your mask,' he said. 'Don't put it on until we get past the city-limits.' It was a frightening-looking thing when I did so. It was not a mask but a hood for the entire head, canvas and cardboard, chalk-white to simulate a skull, with deep black hollows for the eyes and grinning teeth for the mouth. The private highway, as we neared the house, was lined on both sides with parked cars. I counted fifteen of them as we bashed by; and there must have been as many more ahead, in the other direction. We drew up and he and I got out. I glanced in cautiously over my shoulder at the driver as we went by, to see if I could see his face, but he too had donned one of the death-masks. 'Never do that,' the Messenger warned me in a low voice. 'Never try to penetrate any other member's disguise.' The house was as silent and lifeless as the last time - on the outside. Within it was a horrid, crawling charnel-house alive with skull-headed figures, their bodies encased in business-suits, tuxedos, and evening dresses. The lights were all dyed a ghastly green or ghostly blue, by means of colored tissue-paper sheathed around them. A group of masked musicians kept playing the Funeral March over and over, with brief pauses in between. A coffin stood in the center of the main living-room. I was drenched with sweat under my own mask and sick almost to death, even this early in the game. At last the Book-keeper, unmasked, appeared in their midst. Behind him came the Messenger. The dead-head guests all applauded enthusiastically and gathered around them in a ring. Those in other rooms came in. The musicians stopped the Death Match. The Book-keeper bowed, smiled graciously. 'Good evening, fellow corpses,' was his chill greeting. 'We are gathered together to witness the induction of our newest member.' There was an electric tension. 'Brother Bud!' His voice rang out like a clarion in the silence. 'Step forward.' ("Graves For Living")

A liberal arts education teaches you how to think – I read that somewhere. The hard facts you learn are secondary to that. The big thing you take away from school with you is how to induct and deduct in a constructive way.’ ‘That’s good,’ Harold said. ‘I like that.’ Now his hand did drop on Fran’s shoulder. She didn’t shrug it away, but she was unhappily conscious of its presence. ‘But it isn’t good,’ Peri said fiercely, and in his surprise, Harold took his hand off Fran’s shoulder. She felt lighter immediately. ‘No?’ he asked, rather timidly. ‘He’s dying!’ Peri said, not loudly but in an angry, helpless way. ‘He’s dying because we’ve all been spending our time learning how to bullshit each other in dorms and the living rooms of cheap apartments in college towns. Oh, I could tell you about the Midi Indians of New Guinea, and Harold could explain the literary technique of the later English poets, but what good does any of that do my Mark?’ ‘If we had somebody from med school –’ Fran began tentatively.

It’s splendid how much at home we feel at Pignol’s. A tacit complicity at every moment prevails among the regulars here. A process of self-selection operates: starving crooks, thirsty whores, witless grasses working for low-grade cops, middle- class types a bit too willing to conform (leaving aside the pound of black-market meat and the camembert without ration tickets) - all feel too ill at ease here. They’ve only got to stay away. Along with anyone else who doesn’t meet the requirements of this establishment: first and foremost, to keep your trap shut. The war? Past history. The Krauts? Don’t know any. Russia? Change at Reaumur. The police? There was a time when they were needed for directing the traffic. At Pignol’s, silence constitutes the most important, most difficult and lengthiest induction ordeal. After that, it’s a matter of imponderables. It works according to the rule of three: the people who don’t get along with the people that I get along with are people I can’t get along with. Syllogisms, of course. Now clear out!

The German philosopher Hans Vaihinger, in his important but, in America, little-known book, The Philosophy of 'As If,' proposed that in addition to inductive and deductive thought, there exists an original thought form he calls "fictional thinking." Myth, religious allegory, metaphor, aphorisms, indeed, the world of legal fictions and analogy are examples of fictions we use every day in thinking. An ordinary road map is actually fiction, for nothing like the map exists. Yet we can move accurately, assuredly in the real world as a result of our reliance on the fictional representation of the map. An argument that depends upon "fictional thinking," as Vaihinger called it, is the most powerful of all arguments—the parables of Christ, the stories of tribal chieftains, the fairy tales and fables that are the very undergarments of our society. Jorge Luis Borges, who won the Nobel Prize for literature, Gabriel García Márquez, and Joseph Campbell have all made the same argument, that "fictional thinking" is the original form of human thought, that it harkens to our genes.

There are a few consolations. First and foremost, a ravaged incensed defiance, a fuck you to the universe and all those who peddle sentimental nonsense that doesn’t fit our reality. A certain kind of art works too, the sort created by unflinching genius realists who went through as much loneliness as we have, who understood our sadness ahead of time, grief-stricken masters like Baudelaire and Leopardi, Pessoa and Pascal, who can express our petty domestic sorrow in mighty transcendental terms and induct us to the most dignified kind of regret. They were there too and, in the most abstract accomplished ways, tell us ‘I know’. And we have friendship, not the kind that obliterates the loneliness, but that allows us to commune around it. We can’t help each other directly, we’re more like a group of the dying in a hospice talking circle who won’t be able to eradicate the end but know they are at least not alone with it. We get better too at understanding statistics: that this is normal for a benighted group of us. We belong to an important minority party in the parliament of human suffering.

All right,” she said. “Inductive reasoning. It’s what those so-called detectives on CSI, SVU, LMNOP and all the rest of them call deductive reasoning, which is wrong and they should know better. It’s inductive reasoning, a tool you will use frequently in geometry as well as calculus and trigonometry, assuming you get that far and that certainly won’t be you, Jacquon. Stop messing with that girl’s hair and pay attention. Your grade on that last test was so low I had to write it on the bottom of my shoe.” Mrs. Washington glared at Jacquon until his face melted. She began again: “Inductive reasoning is reasoning to the most likely explanation. It begins with one or more observations, and from those observations we come to a conclusion that seems to make sense. All right. An example: Jacquon was walking home from school and somebody hit him on the head with a brick twenty-five times. Mrs. Washington and her husband, Wendell, are the suspects. Mrs. Washington is five feet three, a hundred and ten pounds, and teaches school. Wendell is six-two, two-fifty, and works at a warehouse. So who would you say is the more likely culprit?” Isaiah

But the Hermetic Teachings go much further than do those of modern science. They teach that all manifestation of thought, emotion, reason, will or desire, or any mental state or condition, are accompanied by vibrations, a portion of which are thrown off and which tend to affect the minds of other persons by "induction." This is the principle which produces the phenomena of "telepathy"; mental influence, and other forms of the action and power of mind over mind, with which the general public is rapidly becoming acquainted, owing to the wide dissemination of occult knowledge by the various schools, cults and teachers along these lines at this time. Every thought, emotion or mental state has its corresponding rate and mode of vibration. And by an effort of the will of the person, or of other persons, these mental states may be reproduced, just as a musical tone may be reproduced by causing an instrument to vibrate at a certain rate — just as color may be reproduced in the same way. By a knowledge of the Principle of Vibration, as applied to Mental Phenomena, one may polarize his mind at any degree he wishes, thus gaining a perfect control over his mental states, moods, etc. In the same way he may affect the minds of others, producing the desired mental states in them. In short, he may be able to produce on the Mental Plane that which science produces on the Physical Plane — namely, "Vibrations at Will." This power of course may be acquired only by the proper instruction, exercises, practice, etc., the science being that of Mental Transmutation, one of the branches of the Hermetic Art.

First, bring your attention to the moment, and breathe deeply. Then, get your mind to your mouth, and drink as slowly and purposefully as you can. (When you drink, you rebuild the energies surrounding your Throat Chakra. Any time you feel lost in thoughts or unable to express your desires, swallow and relax your neck.)"Let yourself answer for a moment. Yeah, it's a big question— even a daunting one — but it's one you can use to step more deeply into the intended purpose of your life. The first step in understanding what you need to feel more fully alive is to recognize and express your personal truth. •       Simply sit down with it as the answer comes to you. Bring it in. Inhabit the body, and feel it. When you understand the deepest personal truths, they will open up other truths from there. Of examples, if your greatest personal reality is that energy is real, then other truths emerge: If energy is real, magic is real; if magic is real, anything is possible; if anything is possible, you are boundless; if you are boundless, your wildest dreams will come true. •       Unlimited vision, lovely girl. Know that you are treasured beyond measure and trust when you conduct yourself in service of the highest reality of All Beings. Let the true reality of harmony envelope you. •       Ask your elders and spirit guides to be with you while you absorb what you've seen as you feel connected to reality at every point. Welcome its presence as it surrounds you. They're here to help you love each other and honor yourself deeper than ever. When in this blanket of support and wisdom you feel fully enveloped, close your induction with the universal blessing: Amen.

1. Divine Writing: The Bible, down to the details of its words, consists of and is identical with God’s very own words written inerrantly in human language. 2. Total Representation: The Bible represents the totality of God’s communication to and will for humanity, both in containing all that God has to say to humans and in being the exclusive mode of God’s true communication.[11] 3. Complete Coverage: The divine will about all of the issues relevant to Christian belief and life are contained in the Bible.[12] 4. Democratic Perspicuity: Any reasonably intelligent person can read the Bible in his or her own language and correctly understand the plain meaning of the text.[13] 5. Commonsense Hermeneutics: The best way to understand biblical texts is by reading them in their explicit, plain, most obvious, literal sense, as the author intended them at face value, which may or may not involve taking into account their literary, cultural, and historical contexts. 6. Solo Scriptura:[14] The significance of any given biblical text can be understood without reliance on creeds, confessions, historical church traditions, or other forms of larger theological hermeneutical frameworks, such that theological formulations can be built up directly out of the Bible from scratch. 7. Internal Harmony: All related passages of the Bible on any given subject fit together almost like puzzle pieces into single, unified, internally consistent bodies of instruction about right and wrong beliefs and behaviors. 8. Universal Applicability: What the biblical authors taught God’s people at any point in history remains universally valid for all Christians at every other time, unless explicitly revoked by subsequent scriptural teaching. 9. Inductive Method: All matters of Christian belief and practice can be learned by sitting down with the Bible and piecing together through careful study the clear “biblical” truths that it teaches. The prior nine assumptions and beliefs generate a tenth viewpoint that—although often not stated in explications of biblicist principles and beliefs by its advocates—also commonly characterizes the general biblicist outlook, particularly as it is received and practiced in popular circles: 10. Handbook Model: The Bible teaches doctrine and morals with every affirmation that it makes, so that together those affirmations comprise something like a handbook or textbook for Christian belief and living, a compendium of divine and therefore inerrant teachings on a full array of subjects—including science, economics, health, politics, and romance.[15]

From the Author Matthew 16:25 says, “For whoever desires to save his life will lose it, but whoever loses his life for my sake will find it.”  This is a perfect picture of the life of Nate Saint; he gave up his life so God could reveal a greater glory in him and through him. I first heard the story of Operation Auca when I was eight years old, and ever since then I have been inspired by Nate’s commitment to the cause of Christ. He was determined to carry out God’s will for his life in spite of fears, failures, and physical challenges. For several years of my life, I lived and ministered with my parents who were missionaries on the island of Jamaica. My experiences during those years gave me a passion for sharing the stories of those who make great sacrifices to carry the gospel around the world. As I wrote this book, learning more about Nate Saint’s life—seeing his spirit and his struggles—was both enlightening and encouraging to me. It is my prayer that this book will provide a window into Nate Saint’s vision—his desires, dreams, and dedication. I pray his example will convince young people to step out of their comfort zones and wholeheartedly seek God’s will for their lives. That is Nate Saint’s legacy: changing the world for Christ, one person and one day at a time.   Nate Saint Timeline 1923 Nate Saint born. 1924 Stalin rises to power in Russia. 1930 Nate’s first flight, aged 7 with his brother, Sam. 1933 Nate’s second flight with his brother, Sam. 1936 Nate made his public profession of faith. 1937 Nate develops bone infection. 1939 World War II begins. 1940 Winston Churchill becomes British Prime Minister. 1941 Nate graduates from Wheaton College. Nate takes first flying lesson. Japan attacks Pearl Harbor, Hawaii. 1942 Nate’s induction into the Army Air Corps. 1943 Nate learns he is to be transferred to Indiana. 1945 Atomic bombs dropped on Hiroshima and Nagasaki, Japan by U.S. 1946 Nate discharged from the Army. 1947 Nate accepted for Wheaton College. 1948 Nate and Marj are married and begin work in Eduador. Nate crashes his plane in Quito. 1949 Nate’s first child, Kathy, is born. Germany divided into East and West. 1950 Korean War begins. 1951 Nate’s second child, Stephen, is born. 1952 The Saint family return home to the U.S. 1953 Nate comes down with pneumonia. Nate and Henry fly to Ecuador. 1954 The first nuclear-powered submarine is launched. Nate’s third child, Phillip, is born. 1955 Nate is joined by Jim Elliot, Ed McCully, Peter Fleming and Roger Youderian. Nate spots an Auca village for the first time. Operation Auca commences. 1956 The group sets up camp four miles from the Auca territory. Nate and the group are killed on “Palm Beach”.

But sleep tha pondereth and is not to be and there oh may my weary spirit dwell apart forms heaven's eternity and yet how far from hell. other friends have flown before on the morrow he will leave me as my hopes have flown before the bird said nevermore. leave my loneliness unbroken. how dark a woe yet how sublimes a hope. And the fever called living is conquered at last. I stand amid the roar of a surf tormented shore and i hold within my hand grains of the golden sand how few yet how they creep through my fingers to the deep while i weep while i weep o god can i not grasp them with a tighter clasp o god can i not save one from the pitiless wave is all that we see or seem but a dream within a dream. Hell rising form a thousand thrones shall do it reverence. It was the dead who groaned within lest the dead who is forsaken may not be happy now. even for thy woes i love thee even for thy woes thy beauty and thy woes think of all that is airy and fairy like and all that is hideous and unwieldy. hast thou not dragged Diana from her car. I care not though it perishes with a thought i then did cherish. For on its wing was dark alley and as it fluttered fell an essence powerful to destroy a soul that knew it well. (Talking about death) the intense reply of hers to our intelligence. Then all motion of whatever nature creates most writers poets in especial prefer having it understood that they compose by a species of fine frenzy an ecstatic intuition and would positively shudder at letting the public take a peep behind the scenes at the elaborate and vacillating crudities of thought at the true purposes seized only at the last moment at the innumerable glimpses of idea that arrived not at the maturity of full view at the fully matured fancies discarded in despair as unmanageable at the cautions selection and rejections at the painful erasures and interpolations in a word at the wheels and pinions the tackle for scene shifting the steep ladders and demon traps the cock[s feathers a the red pain and the black patches which in ninety nine cases out of the hundred constitute the properties of the literary _histiro. Wit the Arabians there is a medium between heaven and hell where men suffer no punishment but yet do not attain that tranquil and even happiness which they supposed to be characteristic of heavenly enjoyment. If i could dwell where israfel hath dwelt and he where i he might not sing so wildly well mortal melody, while a bolder note than this might swell form my lyre within the sky. And i am drunk with love of the dead who is my bride. And so being young and dipt in folly , I feel in love with melancholy. I could not love except where death was mingling his with beauty's breath or hymen, Time, and destiny were stalking between her and me. Yet that terror was not friegt but a tremulous delight a feeling not the jeweled mine could teach or bribe me to define nor love although the love were thine. Whose solitary soul could make an Eden of that dim lake. that my young life were a lasting dream my spirit not awakening till the beam of an eternity should bring the morrow. An idle longing night and day to dream my very life away. As others saw i could not bring my passions from a comman spring from the sam source i have not taken my sorrow and all i loved i loved alone La solitude est une belle chose; mais il faut quelqu'un pour vous dire que la solitude estune belle chose impulse upon the ether the source of all motion is thought and the source of all thought. Be of heart and fear nothing your allotted days of stupor have expired and tomorrow i will myself induct you into the full joys and wonders of your novel existence. unknown now known of the speculative future merged in the august and certain present.

Case studies provide individual reflection through an in-depth perusal of a given problem to be understood and at the same time boost interactions among students and instructors, thus leveraging the overall learning process. From the instructor´s perspective, case studies may be particularly useful when tackling complex phenomena. Indeed, by using an inductive approach, instructors can start from a real situation and help students to understand and combine different theoretical constructs to analyze not only the case under scrutiny but also other analogous situations.

There is evidence that ageing is in part caused by accumulated DNA damage 76 .First, various endogenously arising DNA lesions accumulate with age in the nuclear and mitochondrial genomes of healthy mammals, including humans 42,76,77 . This may reflect not only ongoing DNA-damage induction but also declining DNA-repair capacity over time 68,73 .Second, patients with inherited DDR defects often display features of premature ageing (Supplementary Table 1).Third, work in various organisms has implicated growth hormone and insulin-like growth factor 1 signalling in regulating longevity, and notably, such signalling is downregulated in response to DNA damage

In the typical evangelical service, after a rousing sermon comes the “altar call.” This routine is strikingly similar to hypnotic induction methods in other contexts: The key is to get people to focus attention inward rather than outward, so that they see, hear, and feel internally rather than externally, through the five senses. At such times, you are much more susceptible to suggestions and less able to use your critical abilities. After an emotional sermon, which has likely already employed manipulative techniques such as fear and guilt, you are asked to bow your head and close your eyes. Soft music plays while everyone focuses inward. Quiet hymns repeat “Jesus is calling” or “Just as I am.” The minister then speaks softly into the microphone, suggesting that the Holy Spirit is present and moving in the congregation. Feelings are interpreted for you, as “conviction of sin,” “answering His call,” and so forth. With perfected timing, the preacher asks, “Can you hear Jesus knocking on your heart’s door? Won't you open it today?” You are then asked to raise your hand while keeping your eyes shut; then to get up and come forward. The effect is powerful, carefully orchestrated, and effective.

We were able to communicate with folks as far up the eastern coastline as Pennsylvania,

2008 was a reminder that it really matters to care about liquidity and correlation, that it matters to worry about a large range of risk indicators rather than just one, that counterparty risk is important, that your balance sheet is important. Most of these lessons are as old as the hills, which is why I really cannot understand all this talk about black swans. When the same thing happens over and over again, how can you be surprised? “Black swan” may have become the most confusing phrase in markets. Nassim Taleb's recent use of the term is commonly understood to denote an unlikely and unforeseeable event, but this is not the main story of 2008. I saw a crisis as highly likely given people's beliefs and behaviors. Many people seem to use the “black swan” idea to reassure themselves when some bad things happened that they did not expect. They use it to claim that it was not their fault, which I do not think was Taleb's meaning. Too often, people use it to avoid taking responsibility for their actions by claiming the events—and their losses—in 2008 were unforeseeable, whereas in fact their hypothesis of how markets worked was just disproved. The other hypotheses always existed. The metaphor of the black swan is of course an old one and was used by Karl Popper in the 1930s to illustrate the fallacy of induction. It is an example of something that can falsify a hypothesis. If you have a hypothesis that all swans are white, a single black swan falsifies that hypothesis. In this usage, the existence of a black swan is of course neither unforeseeable nor even a low probability event, since hypotheses are falsified all the time.

At Bob Dylan’s induction into the Rock and Roll Hall of Fame in 1988, Bruce Springsteen described hearing Dylan’s music for the very first time. Springsteen was fifteen, he said, riding in the car with his mother, idly listening to the radio, when “Like a Rolling Stone” came on. It was as though, Springsteen recalled, “somebody took his boot and kicked open the door to your mind.” His mother’s verdict: “That man can’t sing.” Mrs. Springsteen’s response reminds us that we don’t all react the same way to the same experience—and her son’s reminds us that life holds moments when our perspective dramatically shifts, when our assumptions are deeply challenged, when we see new possibilities or sense for the first time that whatever has been holding us back from freedom or creativity or new ventures might actually be overcome. There

Daphne howled in anguish and disappeared from the small opening. "NOOOOOOOO," I sobbed. "Daphne!

The GTT he administered showed severe reactive hypoglycemia (RHG). At that time, one of the many criticisms of Dr. Atkins was that he diagnosed many with RHG. For this he was called a “quack”. After seeing the lab results, I immediately began the Induction phase of his diet and soon felt better, just as his patients did. As long as I ate correctly and didn’t skip meals I rarely experienced my prior symptoms. That remains true to this day. This was my first lesson in the power of practical nutrition (albeit outside of mainstream medical opinion). I am convinced that if I hadn’t followed Dr. Atkins advice I would have had type 2 diabetes long ago. I can thank him for many things but most especially for that.

Come to think of it, I hadn’t gotten my period since before all this. I tried to think back and was sure it had been at least two months.

William James and most early psychologists were strongly influenced by British empiricism, which in turn is based on Christian philosophies. Under the empiricist framework, knowledge derives from the (human) brain’s ability to perceive and interpret the objective world. According to the empiricist philosopher David Hume,10 all our knowledge arises from perceptual associations and inductive reasoning to reveal cause-and-effect relationships.11 Nothing can exist in the mind without first being detected by the senses because the mind is built out of sensations of the physical world. He listed three principles of association: resemblance, contiguity in time and place, and causation.

To take showers, one needs to heat water in a bucket by using two induction cables, which are either connected to a socket or plugged directly into a power generator. If this method sounds dangerous, rest assured, it is. One time, I touched the water while my cousin was warming it for his shower. The electric shock threw me back.

Rydahl et al (2019) also set out to look more thoughtfully at which studies should be included in a meta-analysis. They focused on recent studies (within the past 20 years) which compared healthy (or low risk) women having induction at 41 and 42 weeks. Again, they found no difference in perinatal mortality, morbidity and caesarean section rates. “Induction prior to post-term was associated with few beneficial outcomes and several adverse outcomes. This draws attention to possible iatrogenic effects affecting large numbers of low-risk women in contemporary maternity care. According to the World Health Organization, expected benefits from a medical intervention must outweigh potential harms. Hence, our results do not support the widespread use of routine induction prior to post-term (41+0–6 gestational weeks).” (Rydahl et al 2019: 170).

Our chief biologist has had five tours of duty here at Base Tanaka and in his tenure has discovered, identified, and classified hundreds of the species of this planet. But as we learned today, in all that time, the one thing he has not discovered is that any of the creatures he's identified and named will be happy to eat him!" Laughs all around, and why not. Ardeleanu wasn't dead; it's easy to make jokes when you live. “To commemorate his escape from the literal jaws of death, and to remind him to be more careful the next time, I am proud to this evening induct Ion into the Ancient and Sacred Order of the Tasty Snack Cake.

Matt Swierad has been broadcasting minor-league baseball for twenty-three years—ever since he graduated from Jacksonville University with a degree in history. He spent seven years in the Class A South Atlantic League before landing the job in Charlotte in 1998. He was only thirty-one at the time and was on the path he wanted to be to get to the major leagues. Seven years later, Swierad was still in Charlotte and beginning to wonder if the major leagues were just a pipe dream. Then came an unexpected—if temporary—opportunity. Jerry Coleman, who had been doing play-by-play for the San Diego Padres forever, was being inducted into the Hall of Fame. The Padres needed someone to fill in for the three games that Coleman would miss during Hall of Fame weekend and put out a notice that anyone interested in the three-day job could send in an application. Swierad almost didn’t bother. “I figured there was no chance, that someone who had an in with someone out there would probably get it,” he said. “My wife finally convinced me that I should at least give it a shot.” The Knights were in Buffalo on a long road trip and had gotten to the hotel early one morning to find that they couldn’t check into their rooms right away—a frequent occurrence of Triple-A travel. When they finally got in their rooms, Swierad walked over to a nearby food court to get some lunch.

How many times have you heard that Christ died for you, for your sins? This is a heavy responsibility, especially for children. The guilt induction can vary in intensity, depending how the message is presented, but the bottom line is that the Son of God had to come to Earth and die a horrible death because of our failings.

Church services often include ritualized group processes that can induce trance states. Music, prayers, and a mesmerizing preaching style can create a state of relaxation and suggestibility. When a congregation proceeds to sing and pray aloud together with enthusiasm and speaking in tongues, an individual can easily conform. The aroused emotions and the group consensus about reality are convincing enough to inspire a response to get saved, “rededicated,” or “filled with the Spirit.” In the typical evangelical service, after a rousing sermon comes the “altar call.” This routine is strikingly similar to hypnotic induction methods in other contexts: The key is to get people to focus attention inward rather than outward, so that they see, hear, and feel internally rather than externally, through the five senses. At such times, you are much more susceptible to suggestions and less able to use your critical abilities. After an emotional sermon, which has likely already employed manipulative techniques such as fear and guilt, you are asked to bow your head and close your eyes. Soft music plays while everyone focuses inward. Quiet hymns repeat “Jesus is calling” or “Just as I am.” The minister then speaks softly into the microphone, suggesting that the Holy Spirit is present and moving in the congregation.

and you might just as well induct him into the Order straightaway.” “Why not?” said Harry quickly. “I’ll join, I want to join, I want to fight —” “No.” It was not Mrs. Weasley who spoke this time, but Lupin. “The Order is comprised only of overage wizards,” he said. “Wizards who have left school,” he added, as Fred and George opened their mouths. “There are dangers involved of which you can have no idea, any of you . . . I think Molly’s right, Sirius. We’ve said enough.

But a second, equally prominent, emphasis of the early days was learning to navigate without fixed maps; that is, to learn at an unconscious level. As I soon discovered in doing trance work, a hypnotic induction is a set of communications that de-frames or dissolves fixed maps, thereby allowing new experiences unhindered by the map bias. From this naturalistic view, virtually my entire time spent with Bandler and Grinder was a hypnotic induction – the core spirit guiding the work was dissolving all fixed views (in ourselves and others), so that both laughter and significant new realities could emerge. To me, the revolutionary spirit of early NLP came from a beautiful combination of these two levels of (1) learning without maps (i.e., unconscious learning) and (2) learning via maps improved by meta-modeling principles. The former provided a deep well of original ideas and possibilities, while the latter offered a means to refine and formalize these possibilities into teachable and replicable models.

The P.I. states that if something x has happened in certain particular circumstances n times in the past, we are justified in believing that the same circumstances will produce x on the (n + 1)th occasion. The P.I. is wholly respectable and authoritative, and it seems like a well-lit exit out of the whole problem. Until, that is, it happens to strike you (as can occur only in very abstract moods or when there’s an unusual amount of time before the alarm goes off) that the P.I. is itself merely an abstraction from experience … and so now what exactly is it that justifies our confidence in the P.I.? This latest thought may or may not be accompanied by a concrete memory of several weeks spent on a relative’s farm in childhood (long story). There were four chickens in a wire coop off the garage, the brightest of whom was called Mr. Chicken. Every morning, the farm’s hired man’s appearance in the coop area with a certain burlap sack caused Mr. Chicken to get excited and start doing warmup-pecks at the ground, because he knew it was feeding time. It was always around the same time t every morning, and Mr. Chicken had figured out that t(man + sack) = food, and thus was confidently doing his warmup-pecks on that last Sunday morning when the hired man suddenly reached out and grabbed Mr. Chicken and in one smooth motion wrung his neck and put him in the burlap sack and bore him off to the kitchen. Memories like this tend to remain quite vivid, if you have any. But with the thrust, lying here, being that Mr. Chicken appears now actually to have been correct—according to the Principle of Induction—in expecting nothing but breakfast from that (n + 1)th appearance of man + sack at t. Something about the fact that Mr. Chicken not only didn’t suspect a thing but appears to have been wholly justified in not suspecting a thing—this seems concretely creepy and upsetting. Finding some higher-level justification for your confidence in the P.I. seems much more urgent when you realize that, without this justification, our own situation is basically indistinguishable from that of Mr. Chicken. But the conclusion, abstract as it is, seems inescapable: what justifies our confidence in the Principle of Induction is that it has always worked so well in the past, at least up to now. Meaning that our only real justification for the Principle of Induction is the Principle of Induction, which seems shaky and question-begging in the extreme. The only way out of the potentially bedridden-for-life paralysis of this last conclusion is to pursue further abstract side-inquiries into what exactly ‘justification’ means and whether it’s true that the only valid justifications for certain beliefs and principles are rational and noncircular. For instance, we know that in a certain number of cases every year cars suddenly veer across the centerline into oncoming traffic and crash head-on into people who were driving along not expecting to get killed; and thus we also know, on some level, that whatever confidence lets us drive on two-way roads is not 100% rationally justified by the laws of statistical probability. And yet ‘rational justification’ might not apply here. It might be more the fact that, if you cannot believe your car won’t suddenly get crashed into out of nowhere, you just can’t drive, and thus that your need/desire to be able to drive functions as a kind of ‘justification’ of your confidence.* It would be better not to then start analyzing the various putative ‘justifications’ for your need/desire to be able to drive a car—at some point you realize that the process of abstract justification can, at least in principle, go on forever. The ability to halt a line of abstract thinking once you see it has no end is part of what usually distinguishes sane, functional people—people who when the alarm finally goes off can hit the floor without trepidation and plunge into the concrete business of the real workaday world—from the unhinged.

Having got rid of Jefferson—at least in name—Turing next addresses a whole class of objections that he calls “Arguments from Various Disabilities,” and which he defines as taking the form “I grant you that you can make machines do all the things you have mentioned but you will never be able to make one to do X.” He then offers a rather tongue-in-cheek “selection”: Be kind, resourceful, beautiful, friendly; have initiative, have a sense of humour, tell right from wrong, make mistakes; fall in love, enjoy strawberries and cream; make some one fall in love with it, learn from experience; use words properly, be the subject of its own thought; have as much diversity of behaviour as a man, do something really new. As Turing notes, “no support is usually offered for these statements,” most of which are founded on the principle of scientific induction. . . . The works and customs of mankind do not seem to be very suitable material to which to apply scientific induction. A very large part of space-time must be investigated, if reliable results are to be obtained. Otherwise we may (as most English children do) decide that everybody speaks English, and that it is silly to learn French. Turing’s repudiation of scientific induction, however, is more than just a dig at the insularity and closed-mindedness of England. His purpose is actually much larger: to call attention to the infinite regress into which we are likely to fall if we attempt to use disabilities (such as, say, the inability, on the part of a man, to feel attraction to a woman) as determining factors in defining intelligence. Nor is the question of homosexuality far from Turing’s mind, as the refinement that he offers in the next paragraph attests: There are, however, special remarks to be made about many of the disabilities that have been mentioned. The inability to enjoy strawberries and cream may have struck the reader as frivolous. Possibly a machine might be made to enjoy this delicious dish, but any attempt to make one do so would be idiotic. What is important about this disability is that it contributes to some of the other disabilities, e.g. to the difficulty of the same kind of friendliness occurring between man and machine as between white man and white man, or between black man and black man. To the brew of gender and sexuality, then, race is added, as “strawberries and cream” (earlier bookended between the ability to fall in love and the ability to make someone fall in love) becomes a code word for tastes that Turing prefers not to name.

Even if you magnified a human brain to the size of a house and walked through it and inspected every part of it and all of the different ways in which it functions, you would never empirically encounter mind, thought, the unconscious, consciousness, subjectivity, free will. Empiricism doesn’t prove shit. It’s total anti-knowledge. It relies on induction and inference, but, as Hume showed, induction doesn’t prove anything (a black swan can pop up at any time), and inference has no place in empiricism: if you can’t perceive it, you have no right, in empiricism, to refer to it

The basic point of all the scientific ideas we threw at you is that there is a lot of disagreement about how the flow of time works and how or whether one thing causes another. If you take home one idea out of all of these, make it that the everyday feeling that the future has no effect on the present is not necessarily true. As a result of the current uncertainty about time and causality in philosophical and scientific circles, it is not at all unreasonable to talk in a serious way about the possibility of genuine precognition. We also hope that our brief mention of spirituality has opened your mind to the idea that there may be a spiritual perspective as well. Both Theresa and Julia treasure the spiritual aspects of precognition, because premonitions can act as reminders that there may be an eternal part of us that exists outside of time and space. There may well be a scientific explanation for this eternal part, and if one is found, science and spirituality will become happy partners. Much of Part 2 will be devoted to the spiritual and wellbeing components of becoming a Positive Precog, and we will continue to marry those elements with scientific research as we go. 1 Here, physics buffs might chime in with some concerns about the Second Law of Thermodynamics. Okay, physics rock stars! As you know, the Second Law states that in a closed system, disorder is very unlikely to decrease – and as such, you may believe this means that there is an “arrow of time” that is set by the Second Law, and this arrow goes in only the forward direction. As a result, you might also think that any talk of a future event influencing the past is bogus. We would ask you to consider four ideas. 2 Here we are not specifically talking about closed timelike curves, but causal loops in general. 3 For those concerned that the idea of messages from the future suggests such a message would be travelling faster than the speed of light, a few thoughts: 1) “message” here is used colloquially to mean “information” – essentially a correlation between present and future events that can’t be explained by deduction or induction but is not necessarily a signal; 2) recently it has been suggested that superluminal signalling is not actually prohibited by special relativity (Weinstein, S, “Superluminal signaling and relativity”, Synthese, 148(2), 2006: 381–99); and 3) the no-signalling theorem(s) may actually be logically circular (Kennedy, J B, “On the empirical foundations of the quantum no-signalling proofs”, Philosophy of Science, 62(4), 1995: 543–60.) 4 Note that in the movie Minority Report, the future was considered set in stone, which was part of the problem of the Pre-Crime Programme. However, at the end of the movie it becomes clear that the future envisioned did not occur, suggesting the idea that futures unfold probabilistically rather than definitely.

He had a lot of stake in us. He didn’t want to give us equal partnership until we proved we were able. I say “we” because I always needed people to get to where I got; it wasn’t about “I, I, I.” Anyone who tells you he does it all by himself is full of BS. I wasn’t the one building those homes. We had crews doing everything. We became the biggest builder in California and stayed No. 1 for a long time, one year building more than 3,000 homes. We were in the top 10 in the U.S. for several years, and thanks to all the people who contributed to what we accomplished and the strong foundation we set, I was inducted into the Homebuilders Hall of Fame by the California Homebuilding Foundation at a 2004 ceremony in San Francisco.

Various other solutions to the problem of induction have been offered, but none has been widely accepted and the issue has proven to be an enduring challenge. At the heart of the problem is the fact that only an omniscient being could possess direct and infallible knowledge of the uniformity of nature across space and time. But this insight also suggests a distinctively Christian solution to the problem of induction. According to a Christian worldview, the God revealed in the Bible is a God of order (1 Cor. 14:33) who created the natural world and exercises sovereign control over it (Gen. 1:1; Isa. 42:5; 45:12; 48:13). God knows that nature is uniform precisely because he is the author of nature and continually sustains it (Jer. 31:35–36). Furthermore, God is the creator of human beings, including our cognitive faculties, which allow us to “think God’s thoughts after him.” As such, our inductive inferences are reliable precisely because God has designed them to be reliable. For those who hold to a Christian worldview, with its robust doctrines of creation, providence, and revelation, the problem of induction need be no problem at all.

Only with our modern civilization did we find ourselves forcibly inducted into this individual existence. Of course, we fight to retain this 'inalienable' right, and we are naturally driven to win it and defend it at all costs. We demand this freedom, this autonomy, as a fundamental human right and, at the same time, we are crippled by the responsibility that ends up making us detest ourselves as such. This is what resounds in the complaint of Job. God asks too much: ''What is man, that thou shouldest magnify him? And that thou shouldest set thy heart upon him? And that thou shouldest visit him every morning, and try him every moment? How long wilt thou not depart from me, nor let me alone till I swallow down my spittle? ' This leaves us subject to a contradictory twofold requirement: to seek an identity by all possible means - by hounding the identities of others or by exploring the networks - and to slough off identity in every possible way, as though it were a burden or a disguise. It is as though liberty and individuality, from having been a 'natural' state in which one may act freely, had become artificial states, a kind of moral imperative, whose implacable decree makes us hostages to our identities and our own wills. This is a very particular case of Stockholm Syndrome, since we are here both the terrorist and the hostage. Now, the hostage is by definition the unexchangeable, accursed object you cannot be rid of because you don't know what to do with it. The situation is the same for the subject: as hostage to himself, he doesn't know how to exchange himself or be rid of himself.

But the movement’s stated aims had stirred the best young men in India. The best left the universities and went far away, to fight for the landless and the oppressed and for justice. They went to a battle they knew little about. They knew the solutions better than they knew the problems, better than they knew the country. India remains so little known to Indians. People just don’t have the information. History and social inquiry, and the habits of analysis that go with these disciplines, are too far outside the Indian tradition. Naxalism was an intellectual tragedy, a tragedy of idealism, ignorance, and mimicry: middle-class India, after the Gandhian upheaval, incapable of generating ideas and institutions of its own, needing constantly in the modern world to be inducted into the art, science, and ideas of other civilizations, not always understanding the consequences, and this time borrowing something deadly, somebody else’s idea of revolution.

Finally, the verificationist principle, if accepted, proved too much--or perhaps it would be better to say it took away too much. After all, verificationism ruled out all knowledge of history and scientific generalizations, a loss not even logical positivists could live with. Historical propositions rely on authority of those who observed the recorded events. Such statements are not analytic, but they are not, strictly speaking, synthetic either. Since history cannot be verified empirically apart from time travel, logical positivism must deny any meaning whatsoever to historical claims. Ironically, logical positivism ends up regulating 'historical talk' to the same category of meaninglessness as 'God talk' But logical positivism threatens the meaningfulness of scientific statements as well. Scientists hope to formulate laws that describe the world of experience, but if the verificationist principle is applied rigorously, science can never do this because universalizations can never be fully verified. The verificationsit principle will not allow universalizations to be drawn from a finite number of observations; in other words, it cannot supply a foundation for the inductive principle. The verificationist principle appears to grant science special status at first; in reality it merely cuts science loose from the theoretical or metaphysical foundation it must have in order to be a rational enterprise. To lose history and science to meaninglessness is more than most philosophers can stand.

TWO STYLES OF REASONING: PRINCIPLES-FIRST VERSUS APPLICATIONS-FIRST Principles-first reasoning (sometimes referred to as deductive reasoning) derives conclusions or facts from general principles or concepts. For example, we may start with a general principle like “All men are mortal.” Then we move to a more specific example: “Justin Bieber is a man.” This leads us to the conclusion, “Justin Bieber will, eventually, die.” Similarly, we may start with the general principle “Everything made of copper conducts electricity.” Then we show that the old statue of a leprechaun your grandmother left you is 100 percent copper. Based on these points, we can arrive at the conclusion, “Your grandmother’s statue will conduct electricity.” In both examples, we started with the general principle and moved from it to a practical conclusion. On the other hand, with applications-first reasoning (sometimes called inductive reasoning), general conclusions are reached based on a pattern of factual observations from the real world. For example, if you travel to my hometown in Minnesota one hundred times during January and February, and you observe every visit that the temperature is considerably below zero, you will conclude that Minnesota winters are cold (and that a winter visit to Minnesota calls for a warm coat as well as a scarf, wool hat, gloves, and ear warmers).

Markham says that he’ll put you through the first year without telling your mother. By the time she finds out, you’ll already be inducted as a scribe. There’s nothing she can do after that.

even mere predictions can never be justified by observational evidence, as Bertrand Russell illustrated in his story of the chicken. (To avoid any possible misunderstanding, let me stress that this was a metaphorical, anthropomorphic chicken, representing a human being trying to understand the regularities of the universe.) The chicken noticed that the farmer came every day to feed it. It predicted that the farmer would continue to bring food every day. Inductivists think that the chicken had ‘extrapolated’ its observations into a theory, and that each feeding time added justification to that theory. Then one day the farmer came and wrung the chicken’s neck. The disappointment experienced by Russell’s chicken has also been experienced by trillions of other chickens. This inductively justifies the conclusion that induction cannot justify any conclusions!

As Dr. Jung points out, the theory of the archetypes is by no means his own invention.[18] Compare Nietzsche: “In our sleep and in our dreams we pass through the whole thought of earlier humanity. I mean, in the same way that man reasons in his dreams, he reasoned when in the waking state many thousands of years....The dream carries us back into earlier states of human culture, and affords us a means of understanding it better.”[19] Compare Adolf Bastian’s theory of the ethnic “Elementary Ideas” (Elementargedanken), which, in their primal psychic character (corresponding to the Stoic Logoi spermatikoi), should be regarded as “the spiritual (or psychic) germinal dispositions out of which the whole social structure has been developed organically,” and, as such, should serve as bases of inductive research.[20] Compare Franz Boas: “Since Waitz’s thorough discussion of the question of the unity of the human species, there can be no doubt that in the main the mental characteristics of man are the same all over the world....Bastian was led to speak of the appalling monotony of the fundamental ideas of mankind all over the globe....Certain patterns of associated ideas may be recognized in all types of culture.”[21] Compare Sir James G. Frazer: “We need not, with some enquirers in ancient and modern times, suppose that the Western peoples borrowed from the older civilization of the Orient the conception of the Dying and Reviving God, together with the solemn ritual, in which that conception was dramatically set forth before the eyes of the worshippers. More probably the resemblance which may be traced in this respect between the religions of the East and West is no more than what we commonly, though incorrectly, call a fortuitous coincidence, the effect of similar causes acting alike on the similar constitution of the human mind in different countries and under different skies.”[22]

The process of objectifying the world through the primordial intuition of "repetition in time" and "following in time" gains in generality by the construction of mathematics from the same primordial intuition, without reference to direct applicability. In this way man has a ready-made supply of unreal causal sequences at his disposal, just waiting for an opportunity to be projected into reality. One should bear in mind that in mathematical systems with no time coordinate, all relations in practical applications clearly become causal relations in time; e.g. Euclidean geometry when applied to reality shows a causal connection between the results of different measurements made by means of the group of rigid bodies. Needless to say, in the application of a mathematical system, in general, only a fraction of the elements and substructures finds their correspondence in reality; the remainder plays the role of and unreal "physical hypothesis." Similarly, even with a limited development of method, the observed sequences no longer consist exclusively of phenomena evoked by man himself (acts without any direct instinctive aim, but carried out solely to complete the causal system into a more manageable one). The simplest example is the sound image (or written symbol) of number as a result of counting, or the sound image (or written symbol) of number as a result of measuring (this example shows how infinitely many causal sequences can be brought together under the viewpoint of one single law of causality on the basis of a mapping the numbers through mathematical induction.)

I’d also like to thank retired Army Colonel Douglas Moore, Dust Off helicopter pilot and recipient of the Distinguished Service Cross, awarded to him for actions during the Vietnam War. Doug flew 1,847 combat missions, evacuated nearly 3,000 wounded, and was inducted into the Dust Off Hall of Fame in 2004. Thank you for taking the time to read and critique an early draft of The Women, and for answering an endless series of follow-up questions.

The friends one makes after failure will be those who are fully inducted into the meanness of the human heart. They will have suffered unbearably, been ostracised and judged. They will have spent time sobbing in lonely bedrooms.

At one time, we might have had plans for happiness on an epic scale: we might have wanted to be happy ‘forever’. Now we are satisfied if no further disaster strikes us before nightfall. We might once have sought out ever-increasing fame and power. Now we have been inducted into how quickly things can fall apart and won’t take a quiet day for granted ever again. As newly failed beings, we may turn into people with an acute eye for small pleasures: a lemon on a windowsill, some clouds silhouetted by the evening sun, a fig, a piece of chocolate, a hot bath, a chat with a funny friend.

Our early training in the alphabet is mainly about submitting for the first time to an arbitrary discipline. The implacable order of letters will not be rearranged to please the child; no cute pleas or frightening howls will change it. Memorizing the order of the letters is an induction into the child’s inherited culture, a set of rules that initially appear equally arbitrary, but which make human society possible.

Can I drink and eat in labor? • If I go into labor, check in to the hospital, and my labor slows down before I get very far, can I go home? • What is your induction rate? What methods do you use? • Can I walk around in labor? • Is there a time limit for labor? How long can I push? • Can I choose the position for giving birth? Can I give birth on my hands and knees if I like that position? • What is your cesarean rate? • This may seem a personal question, but [if female] can I ask if you ever gave birth vaginally? • This may seem a personal question, but [if male and a father] can I ask if any of your children were born vaginally? • What is your forceps and vacuum-extraction rate? • Will you cut the umbilical cord after it quits pulsating? • Can you put my baby on my chest (skin-to-skin contact) after birth?

I had kissed my share of frogs

Time of Death,

YouTube: "Jordan Peterson | The Most Terrifying IQ Statistic" JORDAN PETERSON: One of the most terrifying statistics I ever came across was one detailing out the rationale of the United States Armed Forces for not allowing the induct … you can't induct anyone into the Armed Forces into the Armed Forces in the U.S. if they have an IQ of less than 83. Okay, so let's just take that apart for a minute, because it's a horrifying thing. So, the U.S. Armed Forces have been in the forefront of intelligence research since World War I because they were onboard early with the idea that, especially during war time when you are ramping up quickly that you need to sort people effectively and essentially without prejudice so that you can build up the officer corps so you don't lose the damned war, okay. So, there is real motivation to get it right, because it's a life-and-death issue, so they used IQ. They did a lot of the early psychometric work on IQ. Okay, so that's the first thing, they are motivated to find an accurate predictor, so they settled on IQ. The second thing was, the United States Armed Forces is also really motivated to get people into the Armed Forces, peacetime or wartime. Wartime, well, for obvious reasons. Peacetime, because, well, first of all you've got to keep the Armed Forces going and second you can use the Armed Forces during peacetime as a way of taking people out of the underclass and moving them up into the working class or the middle class, right. You can use it as a training mechanism, and so left and right can agree on that, you know. It's a reasonable way of promoting social mobility. So again, the Armed Forces even in peacetime is very motivated to get as many people in as they possibly can. And it's difficult as well. It's not that easy to recruit people, so you don't want to throw people out if you don't have to. So, what's the upshot of all that? Well, after one hundred years, essentially, of careful statistical analysis, the Armed Forces concluded that if you had an IQ of 83 or less there wasn't anything you could possibly be trained to do in the military at any level of the organization that wasn't positively counterproductive. Okay, you think, well, so what, 83, okay. Yeah, one in ten! One in ten! That's one in ten people! And what that really means, as far as I can tell, is if you imagine that the military is approximately as complex as the broader society, which I think is a reasonable proposition, then there is no place in our cognitively complex society for one in ten people. So what are we going to do about that? The answer is, no one knows. You say, "well, shovel money down the hierarchy." It's like, the problem isn't lack of money. I mean sometimes that's the problem, but the problem is rarely absolute poverty. It's rarely that. It is sometimes, but rarely. It's not that easy to move money down the hierarchy. So, first of all, it's not that easy to manage money. So, it's a vicious problem, man. And so... INTERVIEWER: It's hard to train people to become creative, adaptive problem solvers. PETERSON: It's impossible! You can't do it! You can't do it! You can interfere with their cognitive ability, but you can't do that! The training doesn't work. INTERVIEWER: It's not going to work in six months, but it could have worked in six years. PETERSON: No, it doesn't work. Sorry, it doesn't work. The data on that is crystal clear. [note that “one in ten” applies to a breeding group with an average IQ of 100]

Artists recontextualize reality and offer visions that were previously invisible. Creativity engages the brain’s daydreaming mode directly and stimulates the free flow and association of ideas, forging links between concepts and neural nodes that might not otherwise be made. In this way, engagement in art as either a creator or consumer helps us by hitting the reset button in our brains. Time stops. We contemplate. We reimagine our relationship to the world. Being creative means allowing the nonlinear to intrude on the linear, and to exercise some control over the output. The major achievements in science and art over the last several thousand years required induction, rather than deduction—required extrapolating from the known to the unknown and, to a large extent, blindly guessing what should come next and being right some of the time.

Between September 1969 and May 1970, there were at least 250 bombings linked to white-dominated radical groups in the United States. This was an average of almost one per day. (The government placed the number at six times as high.) Favorite targets were ROTC buildings, draft boards, induction centers, and other federal offices. In February 1970 bombs exploded at the New York headquarters of Socony Mobil, IBM, and General Telephone and Electronics.

Empirical logic achieved a signal triumph in the Old Testament, where survivals from the early proto-logical stage are very few and far between. With it man reached a point where his best judgments about his relation to God, his fellow men and the world, were in most respects not appreciably inferior to ours. In fundamental ethical and spiritual matters we have not progressed at all beyond the empirico-logical world of the Old Testament or the unrivalled fusion of proto-logical intuition, 64 [see Coomaraswamy, Review of Religion, 1942, p. 138, paragraph 3] empirico-logical wisdom and logical deduction which we find in the New Testament. In fact a very large section of modern religion, literature and art actually represents a pronounced retrogression when compared with the Old Testament. For example, astrology, spiritism and kindred divagations, which have become religion to tens of millions of Europeans and Americans, are only the outgrowth of proto-logical interpretation of nature, fed by empirico-logical data and covered with a spurious shell of Aristotelian logic and scientific induction. Plastic and graphic art has swung violently away from logical perspective and perceptual accuracy, and has plunged into primordial depths of conceptual drawing and intuitive imagery. While it cannot be denied that this swing from classical art to conceptual and impressionistic art has yielded some valuable results, it is also true that it represents a very extreme retrogression into the proto-logical past. Much of the poetry, drama and fiction which has been written during the past half-century is also a reversion from classical and logical standards of morality and beauty into primitive savagery or pathological abnormality. Some of it has reached such paralogical levels of sophistication that it has lost all power to furnish any standards at all to a generation which has deliberately tried to abandon its entire heritage from the past. All systematic attempts to discredit inherited sexual morality, to substitute dream-states for reflection, and to replace logical writing by jargon, are retreats into the jungle from which man emerged through long and painful millennia of disillusionment. With the same brains and affective reactions as those which our ancestors possessed two thousand years ago, increasing sophistication has not been able to teach us any sounder fundamental principles of life than were known at that time. . . . Unless we can continue along the pathway of personal morality and spiritual growth which was marked out for civilized man by the founders of the Judaeo-Christian tradition, more than two thousand years ago, our superior skill in modifying and even in transforming the material world about us can lead only to repeated disasters, each more terrible than its predecessor. (Archaeology and the Religion of Israel, 5th Ed. New York: Doubleday Anchor, 31-33.)

Although inductions have been attempted for thousands of years, in the past, they were usually done because the baby was already dead or because the mother was sick. Now they tend to be done for less pressing reasons, which may include the obstetrician’s dinner reservations.* In theory, they’re done only when they’re best for mother or baby, but the timing of them makes it pretty clear staffing concerns are a factor as well.

Blyton is not demanding. She is not an expander of minds like any one of the imaginatively and linguistically gifted authors already mentioned or still to be discussed. Her great gift lies in proving beyond doubt to children that reading can be fun, and reliably so. That the marks on the page will translate into life and colour and movement with ease. This is a thing you can master, a foundation upon which you can build, and also a retreat into which you can escape. She makes it all possible, time and time again. It was for this reason that Roald Dahl – whose own professed primary aim in writing for children was always to entertain them and thus induct them into the world of books – went to bat for her when he was on the 1988 Committee on English in the National Curriculum. He fell out with the rest of the board on the issue of whether her books should be welcomed in schools. Despite being no fan of either the work or the woman (he played bridge with her once and said afterwards that she had the mind of a child) he thought they should be embraced because they got children reading. The rest of the board disagreed and Dahl resigned his place.

Bacon was less interested in the problem of justifying inductive generalisations, than in how to generate good inductive hypotheses out of the masses of data collected by observation. Bacon devised a new method. To illustrate it, Bacon shows how one might generate an hypothesis on the nature of heat. One should, Bacon tells us, list all those things in which the property under investigation, in this case heat, is present, then all those things in which the property is absent and finally all those cases which admit of varying degrees of the property in question. From such a list, Bacon believes the natural hypothesis will present itself, which in this case, as he well knew at the time, is that heat is produced according to the movement or excitation of molecules within a body. Although Bacon’s method is undoubtedly one way of applying order to a body of data, and even perhaps a useful way in some cases, it nevertheless seems unlikely to fulfil his ambition, which was to find a systematic way of deriving scientific hypotheses from the arrangement of data. It is unlikely that there ever could be such a system. Bacon failed to take into account the creativity and imaginative aspect of scientific theory building. No matter how systematically one organises data, inductive hypotheses cannot be guaranteed to appear out of them. One may find that some facts deductively follow from a certain ordering of data, but that is not what Bacon was after.

MNEMONIC INDUCTION OF LUCID DREAMS EXERCISE 1   Set up dream recall. At bedtime, set your mind to awaken from and to remember dreams. When you awaken from a dream, recall it as completely as you can. 2   Focus your intent. While returning to sleep, concentrate single-mindedly on your intention to remember to recognize that you are dreaming. Tell yourself, “next time I’m dreaming, I will remember I’m dreaming,” repeatedly, like a mantra.

A single phenomenon (electromagnetic induction) can be “viewed” from different vantage points, but it can have only one explanation. For Einstein an asymmetry can be redundancy in explanation.