Loop Related Quotes

Are you mad?" I ask. "I was." He glances at the ceiling then back at me. "Or confused, anyway. The whole thing threw me through for a loop. I thought I'd finally met a guy at Underwood I could relate to, and it turns out he wasn't a guy at all." I swallow. "I can see how that would be weird." "In a way though, I was relieved." "Relieved?" I echo. "Why?" He looks around embarrased. "Let's just say you had me questioning my sexual orientation.

But, of course, putting yourself out there takes vulnerability. Vulnerability is hard, and we, as a rule, tend to go for what’s easy; by that logic, closing ourselves off is the easiest thing in the world. We quote the words of others to do our talking for us, send each other links to articles and stories in lieu of actual conversation, post pretty pictures to adequately convey our current state of mind, all to avoid having to proffer a single identifiable human emotion. We keep in touch with relatives by emailing them mawkishly inspirational chain letters once in a while. We regurgitate memes to approximate the feeling of being in the loop.

If time and space were in fact entwined along the loop of relativity, how then could anyone ever reach a point of no return? Were not all such points contrivance? Therefore meaningless? So, again, what was the point? Not to return.

In fact, nearly every negative thought you have relates to the past or future. It’s common to find yourself trapped in a looping cycle of regretful thinking or worry thoughts, even while feeling desperate to escape the never-ending tape playing in your mind.

Nonlinearities are important not only because they confound our expectations about the relationship between action and response. They are even more important because they change the relative strengths of feedback loops. They can flip a system from one mode of behavior to another.

Consciousness is the process of creating a model of the world using multiple feedback loops in various parameters (e.g., in temperature, space, time, and in relation to others), in order to accomplish a goal (e.g., find mates, food, shelter). I call this the “space-time theory of consciousness,

I could only reply that I think---I theorise--that something--something else--happens to the memory over time. For years you survive with the same loops, the same facts and the same emotions...The events reconfirm the emotions--resentment, a sense of injustice, relief--and vice versa. There seems no way of accessing anything else; the case is closed. But what if, even at a late stage, your emotions relating to those long-ago events and people change? That ugly letter of mine provoked remorse in me...I felt a new sympathy for them--and her. Then, not long afterwards, I began remembering forgotten things.

The whole thing starts with a single knot and needles. A word and pen. Tie a loop in nothing. Look at it. Cast on, repeat the procedure till you have a line that you can work with. It’s a pattern made of relation alone, my patience, my rhythm, till empty bights create a fabric that can be worn, if you’re lucky and practised. It’s never too late to pick up dropped stitches... (from "How to Knit a Poem")

The strength of a balancing feedback loop is important relative to the impact it is designed to correct. If the impact increases in strength, the feedbacks have to be strengthened too. A thermostat system may work fine on a cold winter day—but open all the windows and its corrective power is no match for the temperature change imposed on the system. Democracy works better without the brainwashing power of centralized mass communications. Traditional controls on fishing were sufficient until sonar spotting and drift nets and other technologies made it possible for a few actors to catch the last fish. The power of big industry calls for the power of big government to hold it in check; a global economy makes global regulations necessary.

I was jealous, of course, partly that by avoiding the academic race beat, Genie had sidestepped the daily trauma of the historical record, the sometimes brutality and sometimes banality of anti-Blackness, the loop of history that was always a noose if you looked at it long enough.

What gives us word-users the right to make life-and-death decisions concerning other living creatures that have no words? Why do we find ourselves in positions of such anguish (at least for some of us)? In the final analysis, it is simply because might makes right, and we humans, thanks to the intelligence afforded us by the complexity of our brains and our embeddedness in rich languages and cultures, are indeed high and mighty, relative to the “lower” animals (and vegetables). By virtue of our might, we are forced to establish some sort of ranking of creatures, whether we do so as a result of long and careful personal reflections or simply go along with the compelling flow of the masses. Are cows just as comfortably killable as mosquitoes? Would you feel any less troubled by swatting a fly preening on a wall than by beheading a chicken quivering on a block?

The hardest part is keeping track of all the characters. We change almost a dozen names to reduce confusion. Two different characters have the last name Zhang, and four have the last name Li. Athena differentiates them by giving them different first names, which she only occasionally uses, and other names that I assume are nicknames (A Geng, A Zhu; unless A is a last name and I’m missing something), or Da Liu and Xiao Liu, which throws me for a loop because I thought Liu was a last name, so what are Da and Xiao doing there? Why are so many of the female characters named Xiao as well? And if they’re family names, does that mean everyone is related? Is this a novel about incest? But the easy fix is to give them all distinct monikers, and I spend hours scrolling through pages on Chinese history and baby name sites to find names that will be culturally appropriate.

Dwarf things. Small things. Little things in relation to the norm. Insignificant things. Things with different dimensions. Curiously, the stories I like the most are made up of trivialities. Details. Trifles. These days, people look to what's big. The big picture, big sales figures, success. Bright lights, interviews, breaking news. Whatever's famous. Importance judged by fame. Maybe small things are subversive. Living on a modest scale compared to the norm. Maybe the dwarf is the hero of our time.

Extended withdrawal however, reawakens our relational hunger and our impulses to connect. This simultaneously reverses the critic from outer to inner mode. The critic then laundry lists our inadequacies, convincing us that we are too odious to others to socialize. This then generates self-pitying persecution fantasies, which eventually re-invites the outer critic to build a case about how awful people are…ad infinitum…ad nauseam. This looping then keeps us “safe” in the hiding of silent disengagement.

It is relatively easy to accept that money is an intersubjective reality. Most people are also happy to acknowledge that ancient Greek gods, evil empires and the values of alien cultures exist only in the imagination. Yet we don’t want to accept that our God, our nation or our values are mere fictions, because these are the things that give meaning to our lives. We want to believe that our lives have some objective meaning, and that our sacrifices matter to something beyond the stories in our head. Yet in truth the lives of most people have meaning only within the network of stories they tell one another. Meaning is created when many people weave together a common network of stories. Why does a particular action – such as getting married in church, fasting on Ramadan or voting on election day – seem meaningful to me? Because my parents also think it is meaningful, as do my brothers, my neighbours, people in nearby cities and even the residents of far-off countries. And why do all these people think it is meaningful? Because their friends and neighbours also share the same view. People constantly reinforce each other’s beliefs in a self-perpetuating loop. Each round of mutual confirmation tightens the web of meaning further, until you have little choice but to believe what everyone else believes. Yet over decades and centuries the web of meaning unravels and a new web is spun in its place. To study history means to watch the spinning and unravelling of these webs, and to realise that what seems to people in one age the most important thing in life becomes utterly meaningless to their descendants.

There is a mistaken notion that voice empowerment means one should speak every thought and complaint that blips across the mind, publicly and intimately. This book is not one of personal empowerment, rather it supports relational empowerment: the healing that comes from saying what heals and helps, thoughtfully and directed toward the source most likely to be able to witness the contents of the heart. Relational empowerment in this application focuses on building. Personal empowerment may or may not build; it can be destructive, mean, retaliating, mired in a loop of right and wrong, withholding, punishing, victimizing, and even abusive. Prayer has the potential to open up channels with the “Divine Source of Life as You Understand It” to begin a dialogue, which will hopefully lead to many fulfilling dialogues in your relationships.

Necessities 1 A map of the world. Not the one in the atlas, but the one in our heads, the one we keep coloring in. With the blue thread of the river by which we grew up. The green smear of the woods we first made love in. The yellow city we thought was our future. The red highways not traveled, the green ones with their missed exits, the black side roads which took us where we had not meant to go. The high peaks, recorded by relatives, though we prefer certain unmarked elevations, the private alps no one knows we have climbed. The careful boundaries we draw and erase. And always, around the edges, the opaque wash of blue, concealing the drop-off they have stepped into before us, singly, mapless, not looking back. 2 The illusion of progress. Imagine our lives without it: tape measures rolled back, yardsticks chopped off. Wheels turning but going nowhere. Paintings flat, with no vanishing point. The plots of all novels circular; page numbers reversing themselves past the middle. The mountaintop no longer a goal, merely the point between ascent and descent. All streets looping back on themselves; life as a beckoning road an absurd idea. Our children refusing to grow out of their childhoods; the years refusing to drag themselves toward the new century. And hope, the puppy that bounds ahead, no longer a household animal. 3 Answers to questions, an endless supply. New ones that startle, old ones that reassure us. All of them wrong perhaps, but for the moment solutions, like kisses or surgery. Rising inflections countered by level voices, words beginning with w hushed by declarative sentences. The small, bold sphere of the period chasing after the hook, the doubter that walks on water and treads air and refuses to go away. 4 Evidence that we matter. The crash of the plane which, at the last moment, we did not take. The involuntary turn of the head, which caused the bullet to miss us. The obscene caller who wakes us at midnight to the smell of gas. The moon's full blessing when we fell in love, its black mood when it was all over. Confirm us, we say to the world, with your weather, your gifts, your warnings, your ringing telephones, your long, bleak silences. 5 Even now, the old things first things, which taught us language. Things of day and of night. Irrational lightning, fickle clouds, the incorruptible moon. Fire as revolution, grass as the heir to all revolutions. Snow as the alphabet of the dead, subtle, undeciphered. The river as what we wish it to be. Trees in their humanness, animals in their otherness. Summits. Chasms. Clearings. And stars, which gave us the word distance, so we could name our deepest sadness.

In the end, what is most satisfying about the picture of space given by loop quantum gravity is that it is completely relational. The spin networks do not live in space; their structure generates space. And they are nothing but a structure of relations, governed by how the edges are tied together at the nodes. Also coded in are rules about how the edges may knot and link with one another. It is also very satisfying that there is a complete correspondence between the classical and quantum pictures of geometry. In classical geometry the volumes of regions and the areas of the surfaces depend on the values of gravitational fields. They are coded in certain complicated collections of mathematical functions, known collectively as the metric tensor. On the other hand, in the quantum picture the geometry is coded in the choice of a spin network. These spin networks correspond to the classical description in that, given any classical geometry, one can find a spin network which describes, to some level of approximation, the same geometry (Figure 27).

I could only reply that I think—I theorise—that something—something else—happens to the memory over time. For years you survive with the same loops, the same facts and the same emotions. I press a button marked Adrian or Veronica, the tape runs, the usual stuff spools out. The events reconfirm the emotions—resentment, a sense of injustice, relief—and vice versa. There seems no way of accessing anything else; the case is closed. Which is why you seek corroboration, even if it turns out to be contradiction. But what if, even at a late stage, your emotions relating to those long-ago events and people change? That ugly letter of mine provoked remorse in me. Veronica’s account of her parents’ deaths—yes, even her father’s—had touched me more than I would have thought possible. I felt a new sympathy for them—and her. Then, not long afterwards, I began remembering forgotten things. I don’t know if there’s a scientific explanation for this—to do with new affective states reopening blocked-off neural pathways. All I can say is that it happened, and that it astonished me. So,

It is relatively easy to accept that money is an intersubjective reality. Most people are also happy to acknowledge that ancient Greek gods, evil empires and the values of alien cultures exist only in the imagination. Yet we don’t want to accept that our God, our nation or our values are mere fictions, because these are the things that give meaning to our lives. We want to believe that our lives have some objective meaning, and that our sacrifices matter to something beyond the stories in our head. Yet in truth the lives of most people have meaning only within the network of stories they tell one another. Meaning is created when many people weave together a common network of stories. Why does a particular action – such as getting married in church, fasting on Ramadan or voting on election day – seem meaningful to me? Because my parents also think it is meaningful, as do my brothers, my neighbours, people in nearby cities and even the residents of far-off countries. And why do all these people think it is meaningful? Because their friends and neighbours also share the same view. People constantly reinforce each other’s beliefs in a self-perpetuating loop. Each round of mutual confirmation tightens the web of meaning further, until you have little choice but to believe what everyone else believes. Yet over decades and centuries the web of meaning unravels and a new web is spun in its place. To study history means to watch the spinning and unravelling of these webs, and to realise that what seems to people in one age the most important thing in life becomes utterly meaningless to their descendants.

In addition, these little stopping-off points serve as periodic rapport checks. For example, if you say to your prospect “Make sense so far?” and they reply “Yes,” then you’re in rapport; however, if they reply, “No,” then you’re out of rapport, and you can’t move forward in the script until you’ve gotten to the bottom of things. If you do, then your prospect will be thinking: “This guy couldn’t care less about what I’m saying; he’s just looking to make a commission.” So, instead of moving forward, you’re going to loop back and give your prospect a little more information that relates to that topic, and then ask them again if things make sense so far. Once they say yes—which they almost always will in this case—you can then safely move forward.

When it stops working or operates suboptimally, our capacity to perform even the most ordinary daily activities (like bugging your kids to brush their teeth while making them pack lunches and also thinking about what meetings you have later that day) fails. And connected to working memory is the inner voice. A critical component of working memory is a neural system that specializes in managing verbal information. It’s called the phonological loop, but it’s easiest to understand it as the brain’s clearinghouse for everything related to words that occurs around us in the present. It has two parts: an “inner ear,” which allows us to retain words we’ve just heard for a few seconds; and an “inner voice,” which allows us to repeat words in our head as we do when we’re practicing a speech or memorizing a phone number or repeating a mantra.

The markings on your surface Your speckled face Flawed crystals hang from your ears I couldn't gauge your fears I can't relate to my peers I'd rather live outside I'd rather chip my pride than lose my mind out here Maybe I'm a fool Maybe I should move and settle Two kids and a swimming pool I'm not brave (Brave) I'm not brave I'm living over city And taking in the homeless sometimes, I've Been living in an idea An idea from another man's mind Maybe I'm a fool To settle for a place with some nice views (nice views) Maybe I should move, settle down Two kids and a swimming pool I'm not brave I'd rather live outside I'd rather live outside I'd rather go to jail I've tried hell (it's a loop) What would you recommend I do? (The other side of the loop is a loop) This, this fe-, this feel, this feel, this feels This feels how molly must feel This feels how molly must feel How molly must feel This feels how molly must feel How molly must feel This is not my life It's just a fond farewell to a friend It's just a fond farewell to a friend This is not my life It's just a fond farewell to a friend It's not what I'm like It's just a fond farewell (brave) Speaking of nirvana, it was there Rare as the feathers on my dash from a phoenix There with my crooked teeth and companion sleeping, yeah Dreaming a thought that could dream about a thought That could think of the dreamer that thought That could think of dreaming and getting a glimmer of God I be dreaming a dream in a thought That could dream about a thought That could think of dreaming a dream Where I cannot, where I cannot Less morose and more present Dwell on my gifts for a second A moment one solar flare would consume, so why not Spin this flammable paper on the film that's my life High flights, inhale the vapor, exhale once and think twice Eat some shrooms, maybe have a good cry, about you See some colors, light hang glide off the moon I'd do anything for you (In the dark) I'd do anything for you (In the dark) I'd do anything for you (In the dark) I'd do anything for you (In the dark) I'd do anything for you, anything for you (In the dark) I'd do anything for you, anything for you

When we become lost in this process, we miss out on our crucial emotional need to experience a sense of belonging. We live in permanent estrangement oscillating between the extremes of too good for others or too unlikeable to be included. This is the excruciating social perfectionism of the Janus-faced critic: others are too flawed to love and we are too defective to be lovable. A verbal diagram of a typical critic-looping scenario looks like this. The outer critic’s judgmentalness is activated by the need to escape the “in-danger” feeling that is triggered by socializing. Even the thought of relating can set off our disapproval programs so that we feel justified in isolating. Extended withdrawal however, reawakens our relational hunger and our impulses to connect. This simultaneously reverses the critic from outer to inner mode. The critic then laundry lists our inadequacies, convincing us that we are too odious to others to socialize. This then generates self-pitying persecution fantasies, which eventually re-invites the outer critic to build a case about how awful people are…ad infinitum…ad nauseam. This looping then keeps us “safe” in the hiding of silent disengagement. When it emanates from the inner critic direction, the vacillating critic can look like this. The survivor’s negative self-noticing drives her to strive to be perfect. She works so hard and incessantly at it that she begins to resent others who do not. Once the resentment accumulates enough, a minor faux pas in another triggers her to shift into extreme outer critic disappointment and frustration. She then silently perseverates and laundry lists “people” for all their faults and betrayals.

Such is the legacy of Stan’s final attempt to achieve professional success. Ostensibly a humble shop dedicated to gifting the world with new gems from the mind of the man who made Marvel, POW was, by many accounts, a largely criminal enterprise. It stands accused of routinely ripping off investors, lying to shareholders, entering the stock market through an illegitimate merger, and committing bankruptcy fraud, among other misconduct. Reports differ as to how much Stan knew about what was going on, but even if he was out of the loop, his decision to stay out of the loop and remain uninterested in his own company’s dealings—especially in the wake of the Stan Lee Media debacle—does not speak well of him. Perhaps his neglect meant he ultimately had no problem with the commission of crimes, so long as the company kept filling his coffers with relatively easy money, as one lawsuit claims.

Gothel had told her that cutting her hair would kill her. The Goodwife said that was nonsense; it would only affect her powers, if anything at all. And come to think of it, Rapunzel did lose the occasional hair when it caught on something, or when she was combing it out. The dead hairs turned a dull brown, and it used to panic her when she was little. Did it take a day off her life? A month? A year? She thoughtfully wrapped a lock of hair around her fingers. Biting her lip, she brought the shears up.... "Rapunzel? What are you doing? No!" Flynn had quietly come in (and had paused at the door, preparing to say something theatrical) but immediately dropped all playing. He ran over and grabbed her hands, holding them away from her. "What... oh," Rapunzel said, confused and taking a moment to figure out what he was doing. "You thought I was going to hurt myself. You didn't hear what the Goodwife said? Cutting my hair won't kill me." "Oh. No, I did not hear that," Flynn said, collapsing against the edge of the workbench. But he didn't let go of her right hand. "Maybe when the group learns something important like that, you could let me in on it? You know, keep me in the loop?" "Sorry," she said, a little chagrined. "I guess this looked really bad, didn't it?" "You have no idea, Rapunzel, I... I think I died a little when I saw that." He opened his mouth, trying to say something else. Was he going to go into full funny Flynn Rider mode? Or was he actually going to say something serious? Rapunzel could hardly breathe, waiting to see. And then he kissed her. It wasn't like the night before, when there was a pause and a feeling of expectation. He took her face in his hands and pressed his lips to hers. With desperation, maybe as if she really had almost died. Rapunzel shivered-- and for the slightest moment panicked that it was her magic activating. But it wasn't... When he stopped, she reached up and touched his lips gently. She didn't want the moment to end. "I don't want to lose you," he whispered. "But if I have to... I'd rather it be to your happy ending than to..." "Brigands and mercenaries, or a hair-related death, I know. You do care, Flynn Rider!

Before the summer of 2014, before we had seen Eric Garner dying on a Staten Island street and Michael Brown lifeless in the Missouri sun for hours, before the grand jury decisions and the die-ins that shut down interstates, we may have lulled ourselves into believing that the struggle was over, that it had all been taken care of back in 1964, that the marching and bloodshed had established, once and for all, the basic rights of people who had been at the bottom for centuries. We may have believed that, if nothing else, the civil rights movement had defined a bar beneath which we could not fall. But history tells us otherwise. We seem to be in a continuing feedback loop of repeating a past that our country has yet to address. Our history is one of spectacular achievement (as in black senators of the Reconstruction era or the advances that culminated in the election of Barack Obama) followed by a violent backlash that threatens to erase the gains and then a long, slow climb to the next mountain, where the cycle begins again.

On its own, Moonrise Kingdom is a relatively harmless film. But for those of us who have been currently shocked by the “unadulterated white racism…splattered all over the media,” we might ask ourselves what has helped fuel our country’s wistfully manufactured “screen memory.” Anderson’s Moonrise Kingdom is just one of countless contemporary films, works of literature, pieces of music, and lifestyle choices where wishing for innocent times means fetishizing an era when the nation was violently hostile to anyone different. Hollywood, an industry that shapes not only our national but global memories, has been the most reactionary cultural perpetrator of white nostalgia, stuck in a time loop and refusing to acknowledge that America’s racial demographic has radically changed since 1965. Movies are cast as if the country were still “protected” by a white supremacist law that guarantees that the only Americans seen are carefully curated European descendants.

reality can relate to itself. Such a circular turn of self-relating by means of which a movement gets caught in its own loop is the minimal formal definition of the Absolute.

Classical mathematicians have trouble understanding the set ℝ of Constructive real numbers because it seems to be both countable and uncountable. The Cantor diagonal argument—an algorithm that, given a sequence of real numbers, produces a real number different from every number in the sequence—is completely Constructive, and seems to show that the set is uncountable. But every real number is given by an algorithm that is described by a finite sequence of symbols, and the set of all finite sequences of symbols is countable. The situation clarifies if we see that Cantor discovered a difference in complexity rather than in size. The set ℝ is not bigger, but more complex than the set ℕ. Its complexity is related to the fact that real numbers are algorithms, and to the undecidability of the halting problem shown by Turing. Given a set of symbols purporting to describe the algorithm for a real number, Turing showed that we have no algorithm that decides whether it actually computes a real number or goes into an infinite loop. So we have no way to make a list of all real numbers.

Complex behaviors of systems often arise as the relative strengths of feedback loops shift, causing first one loop and then another to dominate behavior.

A delay in a feedback process is critical relative to rates of change in the stocks that the feedback loop is trying to control. Delays that are too short cause overreaction, “chasing your tail,” oscillations amplified by the jumpiness of the response. Delays that are too long cause damped, sustained, or exploding oscillations, depending on how much too long.

To dismantle unconscious beliefs that are so deeply rooted and that have such a degree of primacy in our worldview is an extremely daunting and bold undertaking, comparable in subtlety and difficulty to what Einstein accomplished in creating special relativity (undermining, through sheer logic, our deepest and most unquestioned intuitions about the nature of time), and what a whole generation of brilliant physicists, with Einstein at their core, collectively accomplished in creating quantum mechanics (undermining our deepest and most unquestioned intuitions about the nature of causality and continuity). The new view that Parfit proposes is a radical reperception of what it is to be, and in certain ways it is extremely disturbing. In other ways, it is extremely liberating! Parfit even devotes a page or two to explaining how this radical new view of human existence has freed him up and profoundly changed his attitudes towards his life, his death, his loved ones, and other people in general.

It’s not hard to find an analog in the human world. Consider fast food, for instance. It makes sense—when the kids are starving and you’re driving home after a long day—to stop, just this once, at McDonald’s or Burger King. The meals are inexpensive. It tastes so good. After all, one dose of processed meat, salty fries, and sugary soda poses a relatively small health risk, right? It’s not like you do it all the time. But habits emerge without our permission. Studies indicate that families usually don’t intend to eat fast food on a regular basis. What happens is that a once a month pattern slowly becomes once a week, and then twice a week—as the cues and rewards create a habit—until the kids are consuming an unhealthy amount of hamburgers and fries. When researchers at the University of North Texas and Yale tried to understand why families gradually increased their fast food consumption, they found a series of cues and rewards that most customers never knew were influencing their behaviors. 1.24 They discovered the habit loop.

Consciousness is the process of creating a model of the world using multiple feedback loops in various parameters (e.g., in temperature, space, time, and in relation to others), in order to accomplish a goal (e.g., find mates, food, shelter).

Joining the world of shapes to the world of numbers in this way represented a break with the past. New geometries always begin when someone changes a fundamental rule. Suppose space can be curved instead of flat, a geometer says, and the result is a weird curved parody of Euclid that provides precisely the right framework for the general theory of relativity. Suppose space can have four dimensions, or five, or six. Suppose the number expressing dimension can be a fraction. Suppose shapes can be twisted, stretched, knotted. Or, now, suppose shapes are defined, not by solving an equation once, but by iterating it in a feedback loop. Julia, Fatou, Hubbard, Barnsley, Mandelbrot-these mathematicians changed the rules about how to make geometrical shapes. The Euclidean and Cartesian methods of turning equations into curves are familiar to anyone who has studied high school geometry or found a point on a map using two coordinates. Standard geometry takes an equation and asks for the set of numbers that satisfy it. The solutions to an equation like x^2 + y^2 = 1, then, form a shape, in this case a circle. Other simple equations produce other pictures, the ellipses, parabolas, and hyperbolas of conic sections or even the more complicated shapes produced by differential equations in phase space. But when a geometer iterates an equation instead of solving it, the equation becomes a process instead of a description, dynamic instead of static. When a number goes into the equation, a new number comes out; the new number goes in, and so on, points hopping from place to place. A point is plotted not when it satisfies the equation but when it produces a certain kind of behavior. One behavior might be a steady state. Another might be a convergence to a periodic repetition of states. Another might be an out-of-control race to infinity.

Consider fast food, for instance. It makes sense—when the kids are starving and you’re driving home after a long day—to stop, just this once, at McDonald’s or Burger King. The meals are inexpensive. It tastes so good. After all, one dose of processed meat, salty fries, and sugary soda poses a relatively small health risk, right? It’s not like you do it all the time. But habits emerge without our permission. Studies indicate that families usually don’t intend to eat fast food on a regular basis. What happens is that a once a month pattern slowly becomes once a week, and then twice a week—as the cues and rewards create a habit—until the kids are consuming an unhealthy amount of hamburgers and fries. When researchers at the University of North Texas and Yale tried to understand why families gradually increased their fast food consumption, they found a series of cues and rewards that most customers never knew were influencing their behaviors.1.24 They discovered the habit loop. Every McDonald’s, for instance, looks the same—the company deliberately tries to standardize stores’ architecture and what employees say to customers, so everything is a consistent cue to trigger eating routines. The foods at some chains are specifically engineered to deliver immediate rewards—the fries, for instance, are designed to begin disintegrating the moment they hit your tongue, in order to deliver a hit of salt and grease as fast as possible, causing your pleasure centers to light up and your brain to lock in the pattern. All the better for tightening the habit loop.1.25 However, even these habits are delicate. When a fast food restaurant closes down, the families that previously ate there will often start having dinner at home, rather than seek out an alternative location. Even small shifts can end the pattern. But since we often don’t recognize these habit loops as they grow, we are blind to our ability to control them. By learning to observe the cues and rewards, though, we can change the routines.

Banishing zero also solves the infinity problems in general relativity. If you imagine a black hole as a string, no longer do objects fall through a rip in the fabric of space-time. Instead, a particle loop approaching a black-hole loop stretches out and touches the black hole. The two loops tremble, tear, and form one loop: a slightly more massive black hole. (Some theorists believe that the act of merging a particle to a black hole creates bizarre particles such as tachyons: particles with imaginary mass that travel backward in time and move faster than light. Such particles might be admissable in certain versions of string theory.)

We are part of a feedback loop that links our conscious acts to the conscious response of the field. In keeping with Heisenberg’s implication, the universe presents the face that the observer is looking for, and when she looks for a different face, the universe changes its mask.

Take a look at the following list of numbers: 4, 8, 5, 3, 9, 7, 6. Read them out loud. Now look away and spend twenty seconds memorizing that sequence before saying them out loud again. If you speak English, you have about a 50 percent chance of remembering that sequence perfectly. If you're Chinese, though, you're almost certain to get it right every time. Why is that? Because as human beings we store digits in a memory loop that runs for about two seconds. We most easily memorize whatever we can say or read within that two-second span. And Chinese speakers get that list of numbers—4, 8, 5, 3, 9, 7, 6—right almost every time because, unlike English, their language allows them to fit all those seven numbers into two seconds. That example comes from Stanislas Dehaene's book The Number Sense. As Dehaene explains: Chinese number words are remarkably brief. Most of them can be uttered in less than one-quarter of a second (for instance, 4 is "si" and 7 "qi"). Their English equivalents—"four," "seven"—are longer: pronouncing them takes about one-third of a second. The memory gap between English and Chinese apparently is entirely due to this difference in length. In languages as diverse as Welsh, Arabic, Chinese, English and Hebrew, there is a reproducible correlation between the time required to pronounce numbers in a given language and the memory span of its speakers. In this domain, the prize for efficacy goes to the Cantonese dialect of Chinese, whose brevity grants residents of Hong Kong a rocketing memory span of about 10 digits. It turns out that there is also a big difference in how number-naming systems in Western and Asian languages are constructed. In English, we say fourteen, sixteen, seventeen, eighteen, and nineteen, so one might expect that we would also say oneteen, twoteen, threeteen, and five- teen. But we don't. We use a different form: eleven, twelve, thirteen, and fifteen. Similarly, we have forty and sixty, which sound like the words they are related to (four and six). But we also say fifty and thirty and twenty, which sort of sound like five and three and two, but not really. And, for that matter, for numbers above twenty, we put the "decade" first and the unit number second (twentyone, twenty-two), whereas for the teens, we do it the other way around (fourteen, seventeen, eighteen). The number system in English is highly irregular. Not so in China, Japan, and Korea. They have a logical counting system. Eleven is ten-one. Twelve is ten-two. Twenty-four is two- tens-four and so on. That difference means that Asian children learn to count much faster than American children. Four-year-old Chinese children can count, on average, to forty. American children at that age can count only to fifteen, and most don't reach forty until they're five. By the age of five, in other words, American children are already a year behind their Asian counterparts in the most fundamental of math skills. The regularity of their number system also means that Asian children can perform basic functions, such as addition, far more easily. Ask an English-speaking seven-yearold to add thirty-seven plus twenty-two in her head, and she has to convert the words to numbers (37+22). Only then can she do the math: 2 plus 7 is 9 and 30 and 20 is 50, which makes 59. Ask an Asian child to add three-tensseven and two-tens-two, and then the necessary equation is right there, embedded in the sentence. No number translation is necessary: It's five-tens-nine. "The Asian system is transparent," says Karen Fuson, a Northwestern University psychologist who has closely studied Asian-Western differences. "I think that it makes the whole attitude toward math different. Instead of being a rote learning thing, there's a pattern I can figure out. There is an expectation that I can do this. There is an expectation that it's sensible. For fractions, we say three-fifths. The Chinese is literally 'out of five parts, take three.' That's telling you conceptually

According to quantum mechanics, at the Planck scale length, instead of a gradually undulating geometry, there should be wild fluctuations and loops and handles of spacetime branching off, the sort of topography that the futuristic Ike encountered. General relativity cannot be used in such untamed territory.

I could tie you down, but then ye’d be no help to Archie. So what’ll it be, lass? Will you obey me or no?” He tried to intimidate her with his posture and size, bracketing her with his bare arms. It didn’t work. Rather, the sight of the succulent, hard mound of his exposed shoulder so close to her face made her wet her lips. His strong collarbones and sinewy neck glistened with sweat, and he smelled of pine and male exertion. Her libido jumped like a feisty poodle. Jeez Louise, Mel, get a grip. This is not a romance novel. He’s not your hero. The box got it wrong. The box was way out of line. “I need it,” she said, pleased her steady voice didn’t betray her attraction. “I have to go with you.” “I told you I’d look for whatever ye lust.” Lust. The antiquated word spoken in his deep voice did strange things to her tummy. It took a solid effort not to lick her lips in invitation as the word called to mind activities that most definitely related to wanting. Home, she reminded herself. She had to get home. “I don’t trust you to look as hard as I would. I’m coming with you.” “Where are your ropes, Archie?” he asked. “The woman refuses to stay put. I have no choice but to tie her to the wagon.” Several of the wounded men snickered. Archie said, “In the foot case there. And bring me some of yon dried moss before ye tie down your woman.” Your woman. The casual declaration made her stomach leap, and the sensation wasn’t entirely unpleasant. “She’s not mine,” Darcy growled as he opened the lid of a wooden chest in the wagon. To her horror, he removed a coil of rope. After tossing a yellowish clump in Archie’s direction, he came at her. Her libido disappeared with a poof. She hopped off the wagon, dodging hands that had no business being so quick, considering how large they were. “Don’t you dare tie me down! I’ve got to get that box. It’s my only hope to return home.” He lunged for her, catching her easily around the waist with his long arm, and plunking her back in the wagon. Libido was back. Her body thrilled at Darcy’s manhandling, though her muscles struggled against it. The thought of him tying her up in private might have some merit, but not in the middle of the forest with several strange men as witnesses. “Okay, okay,” she blurted as he looped the rope around one wrist. “I won’t follow you. Please don’t tie me. I’ll stay. I’ll help.” He paused to eye her suspiciously. “I promise,” she said. “I’ll stay here and make myself useful. As long as you promise to look for a rosewood box inlaid with white gold and about yea big.” She gestured with her hands, rope trailing from one wrist. “As long as you swear to look as though your life depends on it.” She held his gaze, hoping he was getting how important this was to her, hoping she could trust him. The circle of wounded men went quiet, waiting for his answer. He bounced on the balls of his feet, clearly impatient to return to the skirmish, but he gave her his full attention and said, “I vow that if your cherished box is on that field, I will find it.

The root of these shifts in the meaning of big Other is that, in the subject’s relation to it, we are effectively dealing with a closed loop best rendered by Escher’s famous image of two hands drawing each other. The big Other is a virtual order which exists only through subjects “believing” in it; if, however, a subject were to suspend its belief in the big Other, the subject itself, its “reality,” would disappear. The paradox is that symbolic fiction is constitutive of reality: if we take away the fiction, we lose reality itself. This loop is what Hegel called “positing the presuppositions.” This big Other should not be reduced to an anonymous symbolic field—there are many interesting cases where an individual stands for the big Other. One should think not primarily of leader-figures who directly embody their communities (king, president, master), but rather of the more mysterious protectors of appearances—such as otherwise corrupted parents who desperately try to keep their child ignorant of their depraved lives, or, if it is a leader, then one for whom Potemkin villages are built.

Darcy picked her up again, this time not as gently as he had when she’d tripped on the root. He carried her under one arm like a sack of grain, though to his credit, he avoided putting pressure on her lower abdomen. “I said no, ye contrary thing, and I’m big enough to make you obey whether ye want to or no’.” He crashed through the line of trees, stomped past the wounded men, and set her firmly in the wagon. “A skirmish is no place for a woman. I willna be responsible for you getting raped or killed.” That vulnerable look softened his hard features for a second. “I could tie you down, but then ye’d be no help to Archie. So what’ll it be, lass? Will you obey me or no?” He tried to intimidate her with his posture and size, bracketing her with his bare arms. It didn’t work. Rather, the sight of the succulent, hard mound of his exposed shoulder so close to her face made her wet her lips. His strong collarbones and sinewy neck glistened with sweat, and he smelled of pine and male exertion. Her libido jumped like a feisty poodle. Jeez Louise, Mel, get a grip. This is not a romance novel. He’s not your hero. The box got it wrong. The box was way out of line. “I need it,” she said, pleased her steady voice didn’t betray her attraction. “I have to go with you.” “I told you I’d look for whatever ye lust.” Lust. The antiquated word spoken in his deep voice did strange things to her tummy. It took a solid effort not to lick her lips in invitation as the word called to mind activities that most definitely related to wanting. Home, she reminded herself. She had to get home. “I don’t trust you to look as hard as I would. I’m coming with you.” “Where are your ropes, Archie?” he asked. “The woman refuses to stay put. I have no choice but to tie her to the wagon.” Several of the wounded men snickered. Archie said, “In the foot case there. And bring me some of yon dried moss before ye tie down your woman.” Your woman. The casual declaration made her stomach leap, and the sensation wasn’t entirely unpleasant. “She’s not mine,” Darcy growled as he opened the lid of a wooden chest in the wagon. To her horror, he removed a coil of rope. After tossing a yellowish clump in Archie’s direction, he came at her. Her libido disappeared with a poof. She hopped off the wagon, dodging hands that had no business being so quick, considering how large they were. “Don’t you dare tie me down! I’ve got to get that box. It’s my only hope to return home.” He lunged for her, catching her easily around the waist with his long arm, and plunking her back in the wagon. Libido was back. Her body thrilled at Darcy’s manhandling, though her muscles struggled against it. The thought of him tying her up in private might have some merit, but not in the middle of the forest with several strange men as witnesses. “Okay, okay,” she blurted as he looped the rope around one wrist. “I won’t follow you. Please don’t tie me. I’ll stay. I’ll help.” He paused to eye her suspiciously. “I promise,” she said. “I’ll stay here and make myself useful. As long as you promise to look for a rosewood box inlaid with white gold and about yea big.” She gestured with her hands, rope trailing from one wrist. “As long as you swear to look as though your life depends on it.” She held his gaze, hoping he was getting how important this was to her, hoping she could trust him. The circle of wounded men went quiet, waiting for his answer. He bounced on the balls of his feet, clearly impatient to return to the skirmish, but he gave her his full attention and said, “I vow that if your cherished box is on that field, I will find it.

In one set of experiments, for example, researchers affiliated with the National Institute on Alcohol Abuse and Alcoholism trained mice to press levers in response to certain cues until the behavior became a habit. The mice were always rewarded with food. Then, the scientists poisoned the food so that it made the animals violently ill, or electrified the floor, so that when the mice walked toward their reward they received a shock. The mice knew the food and cage were dangerous—when they were offered the poisoned pellets in a bowl or saw the electrified floor panels, they stayed away. When they saw their old cues, however, they unthinkingly pressed the lever and ate the food, or they walked across the floor, even as they vomited or jumped from the electricity. The habit was so ingrained the mice couldn’t stop themselves.1.23 It’s not hard to find an analog in the human world. Consider fast food, for instance. It makes sense—when the kids are starving and you’re driving home after a long day—to stop, just this once, at McDonald’s or Burger King. The meals are inexpensive. It tastes so good. After all, one dose of processed meat, salty fries, and sugary soda poses a relatively small health risk, right? It’s not like you do it all the time. But habits emerge without our permission. Studies indicate that families usually don’t intend to eat fast food on a regular basis. What happens is that a once a month pattern slowly becomes once a week, and then twice a week—as the cues and rewards create a habit—until the kids are consuming an unhealthy amount of hamburgers and fries. When researchers at the University of North Texas and Yale tried to understand why families gradually increased their fast food consumption, they found a series of cues and rewards that most customers never knew were influencing their behaviors.1.24 They discovered the habit loop. Every McDonald’s, for instance, looks the same—the company deliberately tries to standardize stores’ architecture and what employees say to customers, so everything is a consistent cue to trigger eating routines. The foods at some chains are specifically engineered to deliver immediate rewards—the fries, for instance, are designed to begin disintegrating the moment they hit your tongue, in order to deliver a hit of salt and grease as fast as possible, causing your pleasure centers to light up and your brain to lock in the pattern. All the better for tightening the habit loop.1.25 However, even these habits are delicate. When a fast food restaurant closes down, the families that previously ate there will often start having dinner at home, rather than seek out an alternative location. Even small shifts can end the pattern. But since we often don’t recognize these habit loops as they grow, we are blind to our ability to control them. By learning to observe the cues and rewards, though, we can change the routines.

Dunne’s dreams seemed to him evidence for what Einstein and other physicists and mathematicians were just beginning to assert: that since the present moment depends entirely on where you stand in relation to events—what might be in the past for one observer may still be in the future for another observer, and vice versa—then the future must in some sense already exist. Einstein’s theory of relativity suggested that time was a dimension like space. To help visualize this, his teacher, Hermann Minkowski, pictured “spacetime” as a four-dimensional block. For the purposes of this book, let’s make it a glass block so we can see what is happening inside it. One’s life, and the “life” of any single object or atom in the universe, is really a line—a “world line”—snaking spaghetti-like through that glass block. The solid three-dimensional “you” that you experience at any moment is really just a slice or cross section of a four-dimensional clump of spaghetti-like atoms that started some decades ago as a zygote, gradually expanded in size by incorporating many more spaghetti-strand atoms, and then, after several decades of coherence (as a literal “flying spaghetti monster”) will dissipate into a multitude of little spaghetti atoms going their separate ways after your death. (They will recoalesce in different combinations with other spaghetti-strand atoms to make other objects and other spaghetti beings, again and again and again, until the end of the universe.) What we perceive at any given moment as the present state of affairs is just a narrow slice or cross-section of that block as our consciousness traverses our world-line from beginning to end. (If it helps envision this, the comic artist, occult magician, and novelist Alan Moore has recently revised the “block” to a football—one tip being the big bang, the other the “big crunch” proposed in some cosmological models.32 I will stick with the term “glass block” since I am not a football fan and “glass football” sounds odd.) Precognitive dreams, Dunne argued, show that at night, as well as other times when the brain is in a relaxed state, our consciousness can wriggle free of the present moment and scan ahead (as well as behind) on our personal world-line, like a flashlight at night illuminating a spot on the path ahead. This ability to be both rooted mentally in our body, with its rich sensory “now,” and the possibility of coming unstuck in time (as Vonnegut put it) suggested to Dunne that human consciousness was dual. We not only possess an “individual mind” that adheres to the brain at any given time point, but we also are part of a larger, “Universal Mind,” that transcends the now and that spaghetti-clump body. The Universal Mind, he argued, is ultimately shared—a consciousness-in-common—that is equivalent to what has always been called “God.

Precognition, as a time- and dream-bound phenomenon, firmly straddles the fault line between the objective and subjective. I will be arguing on one hand that it is probably a neurobiological function related to memory, and thus we can expect a physical, material explanation in years or decades to come (in Part Two, I sketch what such an explanation might look like in its broad contours). But like a person’s memory, precognition is highly personal and centers on personally meaningful experiences. Thus, except for its defiance of the usual causal order, precognition is little different from anything else in a person’s biography—it needs to be understood within a life context and is subject to the same hermeneutic methods that are familiar to psychoanalysts and literary critics and philosophers. The tools of both the sciences and the humanities must be brought to bear, and neither should be favored over the other. The best we can do is flicker from one perspective to the other.

And then there are fiction writers. Historians of psychic phenomena are fortunate to have a particularly rich record of precognitive experiences in the lives of writers. This is partly a natural file-drawer effect: Reports of anomalous experiences in the lives of athletes and soldiers, for example, would be relatively rare simply because sports and combat do not leave as rich a paper trail as writing. But additionally, because writing is (for some writers at least) precisely an enjoyable flow activity that engages an individual’s intuitive and creative juices, the very act of recording ideas and inspirations may induce an “altered state” conducive to channeling information from a writer’s future.39 It is like attaching a printer directly to the phenomenon of interest. In memoirs and interviews, writers often describe their creative frenzies as a kind of trance in which ideas come unbidden; some report feeling that the thoughts of some other entity or higher self are being transcribed or channeled. In the last part of this book, we will examine two writer-precogs, Morgan Robertson and Philip K. Dick, who both described feeling possessed by a feminine muse when they wrote. Is “inspiration”—which originally meant possession by a divine spirit—simply a psychologically neutral term for drawing precognitively or presentimentally on a writer’s own future?

Somebody is in a queer state of mind, perhaps behaves oddly, and no reason for this can be discovered at the time. Later—a month, a year, 10 years—the cause of this effect reveals itself. Because of where or what or how I am now, I behaved in such a fashion then.”54 Priestley called this the “future-influencing-present effect”—not unlike what later researchers would call presentiment but unfolding in many cases across a much longer timeframe of an individual’s life. In his 1964 book Man & Time, Priestley described several examples. One letter-writer was a WWII veteran with what we would now call PTSD, who experienced a “breakdown” during the war and relapses of his condition thereafter. He credited his recovery to a somewhat older woman with children whom he met and married after the war and, by the time of his writing, had a teenage daughter with. But “for a year before he met his wife or knew anything about her, he used to pass the gate of her country cottage on the local bus. And he never did this without feeling that he and that cottage were somehow related.”55 Another, older letter writer recalled being a girl during the First World War and when out walking one night in London, “found herself looking up at a hospital, quite strange to her, with tears streaming down her cheeks.” Years later, she moved in with a woman friend, and they remained partners for 25 years. “This friend was then taken ill and she died in that same hospital at which the girl so many years before had stared through her inexplicable tears.”56 Priestley also gives an example from two acquaintances of his own: Dr A began to receive official reports from Mrs B, who was in charge of one branch of a large department. These were not personal letters signed by Mrs B, but the usual duplicated official documents. Dr A did not know Mrs B, had never seen her, knew nothing about her except that she had this particular job. Nevertheless, he felt a growing excitement as he received more and more of these communications from Mrs B. This was so obvious that his secretary made some comment on it. A year later he had met Mrs B and fallen in love with her. They are now most happily married. He believes … that he felt this strange excitement because the future relationship communicated it to him; we might say that one part of his mind, not accessible to consciousness except as a queer feeling, already knew that Mrs B was to be tremendously important to him.57

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.

Advantages of the ASP I have already explained how the ASP is advantageous with regard to its compactness and ease of carry, but there are other advantages. Carrying an impact weapon gives you the ability to counter a threat with less than lethal force, which may save you a long stint in prison. The compact ASP has advantages over the 28-inch stick of the traditional Filipino martial arts. When you are chest-to-chest against an opponent, it's difficult to hit him decisively with a 26-28 inch long stick. Filipino martial artists practice raising the arm and twisting the wrist to snap the tip into an opponent's head, but these flicking strikes can't be counted on to drop an attacker. Also, because of the stick's light weight, space and distance are needed to wind up and generate power. At very close range the short, heavy stick –such as a blackjack, sap, or an 8-inch steel bar-- is a better weapon. The striking tip of the ASP is made of steel, and the middle section is high-grade aluminum. This solid construction means that the ASP hits hard. The unexpanded ASP can be used like a metal yawara (palm stick), which is devastating in close. The Knife The second weapon in Steel Baton EDC is a knife carried at the neck. The knife should be compact and relatively light so that it is comfortable enough for neck carry. Get a light beaded chain that will break away, so that you aren't strangled with your own neck lanyard. The knife should have a straight handle without loops or fingerholes, because you want to be able to access the knife with either hand in an instant, without having to thread your fingers into holes or work to secure a grip. Avoid folding knives. You want a knife that you can draw in an instant. No matter how much you practice drawing and opening your knife, or even if you get an automatic (switchblade) or assisted opener, you will always be slower getting the folding knife open and into action, particularly under stress. Keep in mind that “under stress” may mean somebody socking you in the face repeatedly. Once again, you want open carry. Open carry is almost always legal and is more easily accessible if you are under attack. You can get a neodymium magnet and put it in the gap between the seam of your shirt, in between the buttons. The magnet will attract the steel blade of your knife so that the knife will stay centered and not flop around if you're moving. My recommended knives for neck carry are the Cold Steel Super Edge and the Cold Steel Hide Out. The Super Edge is small, light, and inconspicuous. It also comes in useful as a day-to-day utility tool, opening packages, trimming threads, removing tags, and so on. Get the Rambo knife image out of your mind. You only need a small knife to deter an attacker, because nobody wants to get cut. And if your life is on the line, you can still do serious damage with a small blade.

In Germany, the effects of Marburg virus on the brain were particularly frightening, and resembled the effects of rabies: the virus somehow damaged the central nervous system and could destroy the brain, as does rabies. The Marburg particles also looked rather like rabies particles. The rabies-virus particle is shaped like a bullet. If you stretch out a bullet, it begins to look like a length of rope, and if you coil the rope into a loop, it becomes a ring, like Marburg. Thinking that Marburg might be related to rabies, they called it stretched rabies. Later it became clear that Marburg belongs to its own family.

Many Cptsd survivors flounder in caustic judgmentalness, shuffling back and forth between pathologizing others [the toxic blame of the outer critic] and pathologizing themselves [the toxic shame of the inner critic]. They get stuck in endless loops of detailing the relational inadequacies of others, and then of themselves.

Blindness is another classic castration symbol, according to Freud, and the template for the “blind prophet” goes back to the ancients, including the mythological backstory of Freud’s favorite tragedy Oedipus the King. That story is in some sense just as relevant to the tragic life of Robertson as it is to that of Freud, but in a very different way. Oedipus’s self-blinding when he realizes his own guilt links him to the blind seer Tiresias, who announces the king’s guilt at the end of the tragedy. Audiences would have known the mythological backstory of the seer and his blindness, just as they knew that of Oedipus. In his younger days, Tiresias had come upon two entwined snakes in the forest and touched them with his staff; upon doing so, he was transformed into a woman. After living as a woman for seven years, Tiresias encountered the snakes again, touched them, and was turned back into a man. Summoned to Mount Olympus to report on his experience, he revealed to Hera, in front of her husband Zeus, that (based on his extensive experience) women get much more enjoyment from sex than men do. Hera blinded him in punishment for revealing this secret, and Zeus gave him prophetic foresight in recompense. Tiresias thus reveals an ancient symbolic association between these two ideas, prophecy and sexual/gender liminality or boundary-crossing.20 The symbolism of the Sphinx, the guardian whose riddle Oedipus had to answer to become King (and thus to marry his mother), is also relevant here. Sphinxes are symbolic guardians of time,21 and not accidentally, sphinx is closely related to the word sphincter: a guardian (literally a “strangler”) designed to mainly admit the passage of things in one direction but sometimes capable of admitting other things traveling in reverse. As I hinted earlier, suggesting that the normal order of causality can be transgressed arouses similar hostile reactions from skeptical guardians of Enlightenment science that the prospect of a phallus—the ultimate “causal arrow”—moving the wrong way through a sphincter arouses in gatekeepers of patriarchal “Christian” morals. In a sense, Oedipus and Tiresias were permutations of the same basic possibility—transgression of some kind of sexual boundary, punished by symbolic castration but also (at least in Tiresias’s case) compensated with foresight. Transgressive enjoyment, which “impossibly” connects the future to the past, is thus what turns precognition into a psychoanalytic problem. As with Tiresias, the point of Oedipus’s story is not merely that he “traveled the wrong way through time” by marrying his mother and killing his father; it is that he committed these crimes and enjoyed them, and only belatedly discovered what it was that he had been enjoying. His guilt was not over his actions but over his enjoyment. Our ignorance as to our enjoyment (that is, our blindness to it) allows both the past and future to affect our lives in uncanny and seemingly “impossible” ways like the kinds of coincidences and twists of fate that seem to have characterized Robertson’s life.

Whether or not alcoholism, the obvious “iceberg” the writer could not escape, drowned some more private and secret suffering related to sexual desire or even gender identity, Robertson clearly wanted fate to absolve him for some compulsion that he feared was a choice, and perhaps also give him the ability to free himself from that compulsion—an impossible, contradictory, ambivalent wish. His precognitive habit seems to have answered both needs. Eisenbud makes a very key observation in this regard, one that goes well beyond Robertson in its implications: “With such an ambivalent attitude toward fate,” he writes, “all one would need, it might seem, would be heads and tails on the same throw. But any good precognitive event provides just this, since … the metaphysical significance of such an occurrence is sufficiently in question to satisfy both schools.”24 There was surely no better “precognitive event” than reading a New York Times headline about a sea disaster you had written a novel about 14 years earlier. The psychoanalytic rule of thumb is that nothing is ever an accident.25 The disasters and misfortunes that repeat themselves over and over in the lives of neurotics like Robertson look for all the world as though some higher power or cosmic theater director is testing them or just being cruel, but these situations are actually elicited by the neurotic in deviously subtle ways. For Freudians, the thematic consistency of the neurotic’s failures is always assumed to represent unresolved past situations confusedly haunting the neurotic’s present reality, governed by the repetition-compulsion beyond the pleasure principle. Instead of seeing things as they are, the neurotic sees replays of situations from early life and reacts accordingly, with predictably disappointing outcomes—the idiomatic “carrying baggage.” The alternative possibility that a case like Robertson’s suggests is that some of our baggage comes from our future. Robertson seems all his life to have been confusedly presponding to a future upheaval, even a kind of near miss or close call (since, having written about it beforehand, the Titanic disaster was in some sense “his” disaster), but treating it again and again as a present reality, a disaster that had already occurred or was in the process of occurring. By the time the real thing happened, he himself was already sunk, “washed up,” and could not even successfully capitalize on what might have been the perfect advertisement for his precognitive gift. What if something like this is true of many neurotics? What portion of ordinary human floundering and failure might really be attributable to misrecognized precognition, a kind of maladaptive prematurity of feeling and thought? We now turn to another deeply neurotic writer whose life even more clearly illustrates the painful temporal out-of-synch-ness of the strongly precognitive soul.

No matter how many e-mails they send or receive, no matter how kept in the loop they are, they are missing all the social time, the gaps, the nuance . . . the humanity of being around other humans. But what do we do in hard times when we need good ideas most? We cut back on conferences and business trips because video conferencing and webinars are cheaper. Perhaps. But only in the short term. Given how relatively new social media is, the long-term impact of all this dehumanizing is still yet to be fully realized.

The push-pull of jouissance around signs of self-destruction represented a significant advance over Freud’s thinking about why traumatized people behave the way they do. Whereas Freud understood the traumatized person’s “compulsion to repeat” as a way of metabolizing or exorcising the pain of traumatic events and thoughts, Lacan saw that repetitive symptoms are really an adaptation to a new regime of enjoyment, how a person reorganizes his or her life in such a way as to continue to derive enjoyment from something that, on a conscious level, may be despised and even (in its most extreme and pathological forms) possibly does harm. Lacan was no more interested in literal precognition or prophecy than Freud was, but his revision of the Freudian theory of symptoms and their relation to trauma is highly suggestive for an understanding of precognitive phenomena, and the ways trauma may sometimes become “displaced in time.” For instance, in many cases where disasters and deaths are precognized, even including deaths of loved ones or near-fatal perils in one’s own future, there is an implicit reward, if only in the very primitive—and hard-to-acknowledge—sense of “but I survived.” This can be a very repellant kind of reward, something appealing to a very base, “lizard-brain,” survival-oriented part of us that may be at odds with our conscious, moral, social desires and sense of self. The paradoxical connection between survival and death, which sparked Freud’s thinking but which he could never resolve successfully, in some sense boils down to a matter of semiotics: the fact that the one value (survival) takes on its meaning or value as a signal only contrastively, when paired with its opposite (death/destruction). According to structural linguistics, which was hugely influential on Lacan, all signifiers ultimately derive their meaning from their opposition to other signifiers. In life’s semiotic (or “sign language”), death or disaster befalling others is the foremost signifier of our own being-there, our da-sein. If you find yourself “traumatized” by witnessing something terrible, you have by definition survived. Dreams seem to give people dramatic and often distorted previews of those situations lurking in the foggy waters ahead.

hypothesis that psychically sensitive individuals may somehow, through some as-yet-undiscovered “psychic retina,” be detecting large, rapid changes in entropy as bright beacons on the landscape ahead in time.24 May’s argument makes a certain amount of sense given the classical equivalence of time’s arrow with entropy. Things that are very rapidly dissipating heat, such as stars and nuclear reactors and houses on fire, or even just a living body making the ultimate transition to the state of disorder called death, could perhaps be seen as concentrated time. But steep entropy gradients also represent a category of information that is intrinsically interesting and meaningful to humans and toward which we are particularly vigilant, whatever the sensory channel through which we receive it. An attentional bias to entropy gradients has been shown for the conventional senses of sight and hearing, not just psi phenomena. Stimuli involving sudden, rapid motion, and especially fire and heat, as well as others’ deaths and illness, are signals that carry important information related to our survival, so we tend to notice and remember them.25 Thus, an alternative explanation for the link between psi accuracy and entropy is the perverse pleasure—that is, jouissance—aroused in people by signs of destruction. Some vigilant part of us needs be constantly scanning the environment for indications of threats to our life and health, which means we need on some level to find that search rewarding. If we were not rewarded, we would not keep our guard up. Entropic signals like smoke from an advancing fire, or screams or cries from a nearby victim of violence or illness, or the grief of a neighbor for their family member are all signifiers, part of what could be called the “natural language of peril.” We find it “enjoyable,” albeit in an ambivalent or repellent way, to engage with such signifiers because, again, their meaning, their signified, is our own survival. The heightened accuracy toward entropic targets that May observed could reflect a heightened fascination with fire, heat, and chaotic situations more generally, an attentional bias to survival-relevant stimuli. Our particular psychic fascination with fire may also reflect its central role as perhaps the most decisive technology in our evolutionary development as well as the most dangerous, always able to turn on its user in an unlucky instant.26 The same primitive threat-vigilance orientation accounts for the unique allure of artworks depicting destruction or the evidence of past destruction. In the 18th century, the sublime entered the vocabulary of art critics and philosophers like Edmund Burke and Immanuel Kant to describe the aesthetic appeal of ruins, impenetrable wilderness, thunderstorms and storms at sea, and other visual signals of potential or past peril, including the slow entropy of erosion and decay. Another definition of the sublime would be the semiotic of entropy.

I’ve found that it’s useful to distinguish between pain and suffering, because pain and suffering are two different things. Pain is the inevitable and unavoidable part of being human and of being an estranged parent. Unfortunately, you have relatively little control over that. However, you can gain increasing control and awareness over how long you feel pain. You can reduce the meaning of it, the actions you take that increase it, and the distance the pain travels through other aspects of your life. That’s the suffering part. The difference between pain and suffering is an insight that found its way from Buddhist teachings into contemporary psychotherapy. Psychiatrist Mark Levine, who developed the Mind to Mindful program, gives this example: “Let’s say I stub my toe walking across the kitchen floor and it really hurts. That’s pain. But then I start telling myself a bunch of things about stubbing my toe such as ‘You idiot, why don’t you watch where you’re going?’ Or ‘Next time you’re going to fall flat on your face or break your hip!’ Or ‘This is so typical of you to be so clumsy. Just one more example of what a screw-up you are!’ ” That’s suffering. Suffering lengthens the experience of pain because it creates an endless cognitive feedback loop where pain is always its terminus. Where suffering begets suffering begets suffering.

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SUMMARY A vast array of additional statistical methods exists. In this concluding chapter, we summarized some of these methods (path analysis, survival analysis, and factor analysis) and briefly mentioned other related techniques. This chapter can help managers and analysts become familiar with these additional techniques and increase their access to research literature in which these techniques are used. Managers and analysts who would like more information about these techniques will likely consult other texts or on-line sources. In many instances, managers will need only simple approaches to calculate the means of their variables, produce a few good graphs that tell the story, make simple forecasts, and test for significant differences among a few groups. Why, then, bother with these more advanced techniques? They are part of the analytical world in which managers operate. Through research and consulting, managers cannot help but come in contact with them. It is hoped that this chapter whets the appetite and provides a useful reference for managers and students alike. KEY TERMS   Endogenous variables Exogenous variables Factor analysis Indirect effects Loading Path analysis Recursive models Survival analysis Notes 1. Two types of feedback loops are illustrated as follows: 2. When feedback loops are present, error terms for the different models will be correlated with exogenous variables, violating an error term assumption for such models. Then, alternative estimation methodologies are necessary, such as two-stage least squares and others discussed later in this chapter. 3. Some models may show double-headed arrows among error terms. These show the correlation between error terms, which is of no importance in estimating the beta coefficients. 4. In SPSS, survival analysis is available through the add-on module in SPSS Advanced Models. 5. The functions used to estimate probabilities are rather complex. They are so-called Weibull distributions, which are defined as h(t) = αλ(λt)a–1, where a and 1 are chosen to best fit the data. 6. Hence, the SSL is greater than the squared loadings reported. For example, because the loadings of variables in groups B and C are not shown for factor 1, the SSL of shown loadings is 3.27 rather than the reported 4.084. If one assumes the other loadings are each .25, then the SSL of the not reported loadings is [12*.252 =] .75, bringing the SSL of factor 1 to [3.27 + .75 =] 4.02, which is very close to the 4.084 value reported in the table. 7. Readers who are interested in multinomial logistic regression can consult on-line sources or the SPSS manual, Regression Models 10.0 or higher. The statistics of discriminant analysis are very dissimilar from those of logistic regression, and readers are advised to consult a separate text on that topic. Discriminant analysis is not often used in public

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Soon after that, Eno briefly joined a group called the Scratch Orchestra, led by the late British avant-garde composer Cornelius Cardew. There was one Cardew piece that would be a formative experience for Eno—a piece known as “Paragraph 7,” part of a larger Cardew masterwork called The Great Learning. Explaining “Paragraph 7” could easily take up a book of its own. “Paragraph 7”’s score is designed to be performed by a group of singers, and it can be done by anyone, trained or untrained. The words are from a text by Confucius, broken up into 24 short chunks, each of which has a number. There are only a few simple rules. The number tells the singer how many times to repeat that chunk of text; an additional number tells each singer how many times to repeat it loudly or softly. Each singer chooses a note with which to sing each chunk—any note—with the caveats to not hit the same note twice in a row, and to try to match notes with a note sung by someone else in the group. Each note is held “for the length of a breath,” and each singer goes through the text at his own pace. Despite the seeming vagueness of the score’s few instructions, the piece sounds very similar—and very beautiful—each time it is performed. It starts out in discord, but rapidly and predictably resolves into a tranquil pool of sound. “Paragraph 7,” and 1960s tape loop pieces like Steve Reich’s “It’s Gonna Rain,” sparked Eno’s fascination with music that wasn’t obsessively organized from the start, but instead grew and mutated in intriguing ways from a limited set of initial constraints. “Paragraph 7” also reinforced Eno’s interest in music compositions that seemed to have the capacity to regulate themselves; the idea of a self-regulating system was at the very heart of cybernetics. Another appealing facet of “Paragraph 7” for Eno was that it was both process and product—an elegant and endlessly beguiling process that yielded a lush, calming result. Some of Cage’s pieces, and other process-driven pieces by other avant-gardists, embraced process to the point of extreme fetishism, and the resulting product could be jarring or painful to listen to. “Paragraph 7,” meanwhile, was easier on the ears—a shimmering cloud of sonics. In an essay titled “Generating and Organizing Variety in the Arts,” published in Studio International in 1976, a 28-year-old Eno connected his interest in “Paragraph 7” to his interest in cybernetics. He attempted to analyze how the design of the score’s few instructions naturally reduced the “variety” of possible inputs, leading to a remarkably consistent output. In the essay, Eno also wrote about algorithms—a cutting-edge concept for an electronic-music composer to be writing about, in an era when typewriters, not computers, were still en vogue. (In 1976, on the other side of the Atlantic, Steve Jobs and Steve Wozniak were busy building a primitive personal computer in a garage that they called the Apple I.) Eno also talked about the related concept of a “heuristic,” using managerial-cybernetics champion Stafford Beer’s definition. “To use Beer’s example: If you wish to tell someone how to reach the top of a mountain that is shrouded in mist, the heuristic ‘keep going up’ will get him there,” Eno wrote. Eno connected Beer’s concept of a “heuristic” to music. Brecht’s Fluxus scores, for instance, could be described as heuristics.

Everyone has an idiot relative who'll tell you across the dinner table that 'the blacks' don't really understand civilisation and aren't suited to it, or that 'the Jews' control the media and that's why only some dishrag newspaper or flashing GIF website knows the real story. Consciousness, I once read in a book, is a complexly convoluted loop of information that can observe itself. What does it say about a person, then, if they cannot manage the trick?

So it is necessary that we have a means of monitoring the tension developed by muscular activity, and equally necessary that the threshold of response for the inhibitory function of that monitor be a variable threshold that can be readily adjusted to suit many purposes, from preventing tissue damage due to overload, to providing a smooth and delicate twist of the tuning knob of a sensitive shortwave receiver. And such a marvelously adaptable tension-feedback system we do have in our Golgi tendon organs, reflex arcs which connect the sensory events in a stretching tendon directly to the motor events which control that degree of stretch, neural feed-back loops whose degree of sensory and motor stimulation may be widely altered according to our intent, our conscious training, and our unconscious habits. This ingenious device does, however, contain a singular danger, a danger unfortunately inherent in the very features of the Golgi reflex which are the cleverest, and the most indispensable to its proper function. The degree of facilitation of the feed-back loop, which sets the threshold value for the “required tension,” is controlled by descending impulses from higher brain centers down into the loop’s internuncial network in the brain stem and the spinal cord. In this way, conscious judgements and the fruits of practice are translated into precise neuromuscular values. But judgement and practice are not the only factors that can be involved in this facilitating higher brain activity. Relative levels of overall arousal, our attitudes towards our past experience, the quality of our present mood, neurotic avoidances and compulsions of all kinds, emotional associations from all quarters—any of these things can color descending messages, and do in fact cause considerable alterations in the Golgi’s threshold values. It is possible, for instance, to be so emotionally involved in an effort—either through panic or through exhilaration—that we do not even notice that our exertions have torn us internally until the excitement has receded, leaving the painful injury behind to surprise us. Or acute anxiety may drive the value of the “required tension” so high that our knuckles whiten as we grip the steering wheel, the pencil suddenly snaps in our fingers, or the glass shatters as we set it with too much force onto the table. On the other hand, timidity or the fear of being rejected can so sap us of “required tension” that it is difficult for us to produce a loud, clear knock upon a door that we tremble to enter.

remedy the “anarchy” of the market, the socialist planned economy is utterly irrational. Its irrationality is due to the elimination of the essential indices for determining rational production and distribution – namely, prices. Von Mises showed that prices represent the incredibly thick and vital data sets required for allocating productive resources for commodity production and calibrating these to demand. Socialism is irrational because by beginning without prices for the machinery of production, no rational criteria could ever emerge for allocating resources to specific production processes. And when unpriced consumer goods are added to the mix, the chaos multiplies – unless, that is, political force is applied, and it always is. Eliminating prices, the socialist economy cannot provide the feedback loops required for determining what to produce or how much of it to produce. Cancerous, over-sized productive capacities in one sector of the economy are paralleled by relatively anemic productive capacities in another, and so on. And resorting to the labor theory of value won’t fix the problem. The socially average amount of labor time required to produce a commodity, even if it determines a commodity’s value (a doubtful claim in any case), is by no means an adequate index for determining the amount of resources to devote to its production. This means that socialism fails not only at resource allocation but also at the economic representation of the people it claims to champion. Absent price mechanisms, economic “voters,” or consumers, have no way to voice their needs and wants. Production and distribution must be based on the non-democratic decision-making of centralized authorities. Those who really care about the working masses must reject socialism for its incapacity to establish economic democracy, its most fundamental reason for being.

First of all, the tone of my muscle cells must hold my skeleton together so that it neither collapses in upon my organs nor dislocates at its joints. It is tone, just as much as it is connective tissues or bone, that is responsible for my basic structural shape and integrity. Secondly, my muscle tone must superimpose upon its own stability the steady, rhythmical expansion and contraction of respiration. Third, it must support my overall structure in one position or another—lying, sitting standing, and so on. Finally, it must be able to brace and release any part of the body in relation to the whole, and to do this with spontaneity and split-second timing, so that graceful, purposeful action may be added to my stability, my posture, and my rhythmic respiration. It is no wonder we find that such large portions of our nervous systems are so continually engaged in controlling the maintenance and adjustments of this tone. The entire system of spindle cells, with both their contractile parts and their anulospiral receptors, the Golgi tendon organs, the reflex arcs, much of the internuncial circuitry of the spinal column, and most of the oldest portion of our brains—including the reticular formation and the basal ganglia—all work together to orchestrate this complex phenomenon. We have, as it were, a brain within our brain and a muscle system within our muscle system to monitor the constantly shifting values of background tonus, to provide a stable yet flexible framework which we are free to use how we will. Nor is it a wonder that these elements and processes are normally controlled below my level of consciousness—if this were not the case, walking across the room to get a glass of water would require more diversified and minute attention than my conscious awareness could possibly muster. It is the old brain, along with the even more ancient spinal cord, that are given the bulk of this task, because they have had so many more generations in which to grapple with the problems and refine the solutions. Millions upon millions of trials and errors have resulted in genetically constant motor circuits and sensory feedback loops which handle the fundamental life-supporting jobs of muscle tone for me automatically. Firm structure, posture, respiratory rhythms, swallowing, elimination, grasping, withdrawing, tracking with the eyes—all these intact and fully functional activities and more are given to each of us as new-born infants, the legacy of the development of our ancestors.

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