Merging Related Quotes

...when all the openings were closed, then the worlds would all be restored to their proper relations with one another, Lyra’s Oxford and Will’s would lie over each other again, like transparent images on two sheets of film being moved closer and closer until they merged–although they would never truly touch.

relativity and quantum theory agree, in that they both imply the need to look on the world as an undivided whole, in which all parts of the universe, including the observer and his instruments, merge and unite in one totality. In this totality, the atomistic form of insight is a simplification and an abstraction, valid only in some limited context.

I am sitting down to write in a state of some confusion; I have been reading a lot of different things that are merging into one another, and if one hopes to find a solution for oneself by this kind of reading, one is mistaken; one comes up against a wall, and cannot proceed. Your life is so very different, dearest. Except in relation to your fellow men, have you ever known uncertainty? Have you ever observed how, within yourself and independent of other people, diverse possibilities open up in several directions, thereby actually creating a ban on your every movement? Have you ever, without giving the slightest thought to anyone else, been in despair simply about yourself? Desperate enough to throw yourself on the ground and remain there beyond the Day of Judgment? How devout are you? You go to the synagogue; but I dare say you have not been recently. And what is it that sustains you, the idea of Judaism or of God? Are you aware, and this is the most important thing, of a continuous relationship between yourself and a reassuringly distant, if possibly infinite height or depth? He who feels this continuously has no need to roam about like a lost dog, mutely gazing around with imploring eyes; he never need yearn to slip into a grave as if it were a warm sleeping bag and life a cold winter night; and when climbing the stairs to his office he never need imagine that he is careering down the well of the staircase, flickering in the uncertain light, twisting from the speed of his fall, shaking his head with impatience. There are times, dearest, when I am convinced I am unfit for any human relationship.

Once the primary bonds which gave security to the individual are severed, once the individual faces the world outside of himself as a completely separate entity, two courses re-open to him since he has to overcome the unbearable state of powerlessness and aloneness. By one course he can progress to “positive freedom”; he can relate himself spontaneously to the world in love and work, in the genuine expression of his emotional, sensuous and intellectual capacities; he can thus become one again with man, nature, and himself, without giving up the independence and integrity of his individual self. The other course open to him is to fall back, to give up his freedom, and to try to overcome his aloneness by eliminating the gap that has arisen between his individual self and the world. This second course never reunites him with the world in the way he was related to it before he merged as an “individual,” for the fact of his separateness cannot be reversed; it is an escape from an unbearable situation which would make life impossible if it were prolonged. This course of escape, therefore, is characterized by its compulsive character, like every escape from threatening panic; it is also characterized by the more or less complete surrender of individuality and the integrity of the self. Thus it is not a solution which leads to happiness and positive freedom; it is, in principle, a solution which is to be found in all neurotic phenomena. It assuages an unbearable anxiety and makes life possible by avoiding panic; yet it does not solve the underlying problem and is paid for by a kind of life that often consists only of automatic or compulsive activities.

If good and evil are continuous, any crime can be linked with any virtue. Imposture merges away into self-deception so that only relatively has there ever been impostor.

The family trees of all of us, of whatever origin or trait, must meet and merge into one genetic tree of all humanity by the time they have spread into our ancestries for about 50 generations.

This is the intimacy that will bind us all our lives, holding us forever to the task implicit in all love relations: how to connect yet not merge, how to respond yet not be absorbed, how to detach but not withdraw.

A story has shape, outlines, limits; an experience blurs at the edges and tends to merge imperceptibly with related experiences. In many cases, experiences are what happens to us, whereas stories happen to other people

Human reason reduced to its own resources is perfectly worthless, not only for creating but also for preserving any political or religious association, because it only produces disputes, and, to conduct himself well, man needs not problems but beliefs. His cradle should be surrounded by dogmas, and when his reason is awakened, it should find all his opinions ready-made, at least all those relating to his conduct. Nothing is so important to him as prejudices, Let us not take this word in a bad sense. It does not necessarily mean false ideas, but only, in the strict sense of the word, opinions adopted before any examination. Now these sorts of opinions are man’s greatest need, the true elements of his happiness, and the Palladium of empires. Without them, there can be neither worship, nor morality, nor government. There must be a state religion just as there is a state policy; or, rather, religious and political dogmas must be merged and mingled together to form a complete common or national reason strong enough to repress the aberrations of individual reason, which of its nature is the mortal enemy of any association whatever because it produces only divergent opinions. All known nations have been happy and powerful to the extent that they have more faithfully obeyed this national reason, which is nothing other than the annihilation of individual dogmas and the absolute and general reign of national dogmas, that is to say, of useful prejudices. Let each man call upon his individual reason in the matter of religion, and immediately you will see the birth of an anarchy of belief or the annihilation of religious sovereignty. Likewise, if each man makes himself judge of the principles of government, you will at once see the birth of civil anarchy or the annihilation of political sovereignty. Government is a true religion: it has its dogmas, its mysteries, and its ministers. To annihilate it or submit it to the discussion of each individual is the same thing; it lives only through national reason, that is to say through political faith, which is a creed. Man’s first need is that his nascent reason be curbed under this double yoke, that it be abased and lose itself in the national reason, so that it changes its individual existence into another common existence, just as a river that flows into the ocean always continues to exist in the mass of water, but without a name and without a distinct reality.

Nature is full of infinite reasons which have not yet passed into experience." He conceived it to be the painter's duty not only to comment on natural phenomena as restrained by law, but to merge his very mind into that of nature by interpreting its relation with art.

I used to imagine life divided into separate compartments, consisting, for example, of such dual abstractions as pleasure and pain, love and hate, friendship and enmity; and more material classifications like work and play: a profession or calling being, according to that concept—one that seemed, at least on the surface, unequivocally assumed by persons so dissimilar from one another as Widmerpool and Archie Gilbert, something entirely different from “spare time.” That illusion, as such a point of view was, in due course, to appear—was closely related to another belief: that existence fans out indefinitely into new areas of experience, and that almost every additional acquaintance offers some supplementary world with its own hazards and enchantments. As time goes on, of course, these supposedly different worlds, in fact, draw closer, if not to each other, then to some pattern common to all; so that, at last, diversity between them, if in truth existent, seems to be almost imperceptible except in a few crude and exterior ways: unthinkable, as formerly appeared, any single consummation of cause and effect. In other words, nearly all the inhabitants of these outwardly disconnected empires turn out at last to be tenaciously inter-related; love and hate, friendship and enmity, too, becoming themselves much less clearly defined, more often than not showing signs of possessing characteristics that could claim, to say the least, not a little in common; while work and play merge indistinguishably into a complex tissue of pleasure and tedium.

All of this, I believe, indicates that in order to grasp the basic grammar of the world, we need to merge three basic ingredients, not just two: not just general relativity and quantum mechanics, but also the theory of heat, that is, statistical mechanics and thermodynamics, which we can also describe as “information theory.

Let us see what words can do. Will you understand me, for a start, if I tell you that I have never known what I am? My vices, my virtues, are under my nose, but I can’t see them, nor stand far enough back to view myself as a whole. I seem to be a sort of flabby mass in which words are engulfed; no sooner do I name myself than what is named is merged in him who names, and one gets no farther. I have often wanted to hate myself and, as you know, had good reasons for so doing. But my attempted hatred of myself was absorbed into my insubstantiality and was nothing but a recollection. I could not love myself either, I am sure, though I have never tried to. But I was eternally compelled to be myself; I was my own burden, but never burdensome enough, Mathieu. For one instant, on that June evening when I elected to confess to you, I thought I had encountered myself in your bewildered eyes. You saw me, in your eyes I was solid and predictable; my acts and moods were the actual consequences of a definite entity. And through me you knew that entity. I described it to you in my words, I revealed to you facts unknown to you, which had helped you to visualize it. And yet you saw it, I merely saw you seeing it. For one instant you were the heaven-sent mediator between me and myself, you perceived that compact and solid entity which I was and wanted to be in just as simple and ordinary a way as I perceived you. For, after all, I exist, I am, though I have no sense of being; and it is an exquisite torment to discover in oneself such utterly unfounded certainty, such unsubstantiated pride. I then understood that one could not reach oneself except through another’s judgment, another’s hatred. And also through another’s love perhaps; but there is here no question of that. For this revelation I am not ungrateful to you. I do not know how you would describe our present relations. Not goodwill, nor wholly hatred. Put it that there is a corpse between us. My corpse.

A full explanation of this is beyond the scope of this book, suffice to say that Einstein was forced into this bold move primarily because Maxwell’s equations for electricity and magnetism were incompatible with Newton’s 200-year-old laws of motion. Einstein abandoned the Newtonian ideas of space and time as separate entities and merged them. In Einstein’s theory there is a special speed built into the structure of spacetime itself that everyone must agree on, irrespective of how they are moving relative to each other. This special speed is a universal constant of nature that will always be measured as precisely 299,792,458 metres (983,571,503 feet) per second, at all times and all places in the Universe, no matter what they are doing. This

In other words, nearly all the inhabitants of these outwardly disconnected empires turn out at last to be tenaciously inter-related; love and hate, friendship and enmity, too, becoming themselves much less clearly defined, more often than not showing signs of possessing characteristics that could claim, to say the least, not a little in common; while work and play merge indistinguishably into a complex tissue of pleasure and tedium.

Under the notion that unregulated market-driven values and relations should shape every domain of human life, the business model of governance has eviscerated any viable notion of social responsibility while furthering the criminalization of social problems and cutbacks in basic social services, especially for young people, the elderly, people of color, and the impoverished.36 At this historical juncture there is a merging of violence and governance along with the systemic disinvestment in and breakdown of institutions and public spheres that have provided the minimal conditions for democracy. This becomes obvious in the emergence of a surveillance state in which social media not only become new platforms for the invasion of privacy but further legitimate a culture in which monitoring functions are viewed as both necessary and benign. Meanwhile, the state-sponsored society of hyper-fear increasingly regards each and every person as a potential terrorist suspect.

My reading has been lamentably desultory and immedthodical. Odd, out of the way, old English plays, and treatises, have supplied me with most of my notions, and ways of feeling. In everything that relates to science, I am a whole Encyclopaedia behind the rest of the world. I should have scarcely cut a figure among the franklins, or country gentlemen, in King John's days. I know less geography than a schoolboy of six weeks standing. To me a map of old Ortelius is as authentic as Arrowsmith. I do not know whereabout Africa merges into Asia, whether Ethiopia lie in one or other of those great divisions, nor can form the remotest, conjecture of the position of New South Wales, or Van Diemen's Land. Yet do I hold a correspondence with a very dear friend in the first named of these two Terrae Incognitae. I have no astronomy. I do not know where to look for the Bear or Charles' Wain, the place of any star, or the name of any of them at sight. I guess at Venus only by her brightness - and if the sun on some portentous morn were to make his first appearance in the west, I verily believe, that, while all the world were grasping in apprehension about me, I alone should stand unterrified, from sheer incuriosity and want of observation. Of history and chronology I possess some vague points, such as one cannot help picking up in the course of miscellaneous study, but I never deliberately sat down to a chronicle, even of my own country. I have most dim apprehensions of the four great monarchies, and sometimes the Assyrian, sometimes the Persian, floats as first in my fancy. I make the widest conjectures concerning Egypt, and her shepherd kings. My friend M., with great pains taking, got me to think I understood the first proposition in Euclid, but gave me over in despair at the second. I am entirely unacquainted with the modern languages, and, like a better man than myself, have 'small Latin and less Greek'. I am a stranger to the shapes and texture of the commonest trees, herbs, flowers - not from the circumstance of my being town-born - for I should have brought the same inobservant spirit into the world with me, had I first seen it, 'on Devon's leafy shores' - and am no less at a loss among purely town objects, tool, engines, mechanic processes. Not that I affect ignorance - but my head has not many mansions, nor spacious, and I have been obliged to fill it with such cabinet curiosities as it can hold without aching. I sometimes wonder how I have passed my probation with so little discredit in the world, as I have done, upon so meagre a stock. But the fact is, a man may do very well with a very little knowledge, and scarce be found out, in mixed company; everybody is so much more ready to produce his own, than to call for a display of your acquisitions. But in a tete-a-tete there is no shuffling. The truth will out. There is nothing which I dread so much, as the being left alone for a quarter of an hour with a sensible, well-informed man that does not know me.

As scientists would discover after Einstein’s death, Schwarzschild’s odd theory was right. Stars could collapse and create such a phenomenon, and in fact they often did. In the 1960s, physicists such as Stephen Hawking, Roger Penrose, John Wheeler, Freeman Dyson, and Kip Thorne showed that this was indeed a feature of Einstein’s general theory of relativity, one that was very real. Wheeler dubbed them “black holes,” and they have been a feature of cosmology, as well as Star Trek episodes, ever since.3 Black holes have now been discovered all over the universe, including one at the center of our galaxy that is a few million times more massive than our sun. “Black holes are not rare, and they are not an accidental embellishment of our universe,” says Dyson. “They are the only places in the universe where Einstein’s theory of relativity shows its full power and glory. Here, and nowhere else, space and time lose their individuality and merge together in a sharply curved four-dimensional structure precisely delineated by Einstein’s equations.”4 Einstein

Black holes have now been discovered all over the universe, including one at the center of our galaxy that is a few million times more massive than our sun. “Black holes are not rare, and they are not an accidental embellishment of our universe,” says Dyson. “They are the only places in the universe where Einstein’s theory of relativity shows its full power and glory. Here, and nowhere else, space and time lose their individuality and merge together in a sharply curved four-dimensional structure precisely delineated by Einstein’s equations.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

During our glorious year of 1974–5, while I was dithering over gravitational waves, and Stephen was leading our merged group in black hole research, Stephen himself had an insight even more radical than his discovery of Hawking radiation. He gave a compelling, almost airtight proof that, when a black hole forms and then subsequently evaporates away completely by emitting radiation, the information that went into the black hole cannot come back out. Information is inevitably lost. This is radical because the laws of quantum physics insist unequivocally that information can never get totally lost. So, if Stephen was right, black holes violate a most fundamental quantum mechanical law. How could this be? The black hole’s evaporation is governed by the combined laws of quantum mechanics and general relativity—the ill-understood laws of quantum gravity; and so, Stephen reasoned, the fiery marriage of relativity and quantum physics must lead to information destruction. The great majority of theoretical physicists find this conclusion abhorrent. They are highly sceptical. And so, for forty-four years they have struggled with this so-called information-loss paradox. It is a struggle well worth the effort and anguish that have gone into it, since this paradox is a powerful key for understanding the quantum gravity laws. Stephen himself, in 2003, found a way that information might escape during the hole’s evaporation, but that did not quell theorists’ struggles. Stephen did not prove that the information escapes, so the struggle continues. In my eulogy for Stephen, at the interment of his ashes at Westminster Abbey, I memorialised that struggle with these words: “Newton gave us answers. Hawking gave us questions. And Hawking’s questions themselves keep on giving, generating breakthroughs decades later. When ultimately we master the quantum gravity laws, and comprehend fully the birth of our universe, it may largely be by standing on the shoulders of Hawking.

But he had started to realise that what he called need was actually something else, was more a question of surfeit, of the desire to have something in limitless supply. And by its very nature that thing would have to be relatively worthless, like the cheese sandwich, of which there was an infinite and easily accessible number. To desire something better required self-control, required an acceptance of the fact that you might not have it for ever and that even if you did you would never feel full to bursting on it. It left you alone with yourself, that desire, and when he thought about his life he saw it as a series of attempts to lose himself by merging with something else, something outside him that could be internalised

The task of the next decades and centuries is to realize this[...] Just as we have learned to separate ourselves from each other and from the environment, we now need to learn how to reunite ourselves with other entities around us without losing our hard-won individuality. The most promising faith for the future might be based on the realization that the entire universe is a system related by common laws and that it makes no sense to impose our dreams and desires on nature without taking them into account. Recognizing the limitations of human will, accepting a cooperative rather than a ruling role in the universe, we should feel the relief of the exile who is finally returning home. The problem of meaning will then be resolved as the individual's purpose merges with the universal flow.

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

The big question in cosmology in the early 1960s was did the universe have a beginning? Many scientists were instinctively opposed to the idea, because they felt that a point of creation would be a place where science broke down. One would have to appeal to religion and the hand of God to determine how the universe would start off. This was clearly a fundamental question, and it was just what I needed to complete my PhD thesis. Roger Penrose had shown that once a dying star had contracted to a certain radius, there would inevitably be a singularity, that is a point where space and time came to an end. Surely, I thought, we already knew that nothing could prevent a massive cold star from collapsing under its own gravity until it reached a singularity of infinite density. I realised that similar arguments could be applied to the expansion of the universe. In this case, I could prove there were singularities where space–time had a beginning. A eureka moment came in 1970, a few days after the birth of my daughter, Lucy. While getting into bed one evening, which my disability made a slow process, I realised that I could apply to black holes the casual structure theory I had developed for singularity theorems. If general relativity is correct and the energy density is positive, the surface area of the event horizon—the boundary of a black hole—has the property that it always increases when additional matter or radiation falls into it. Moreover, if two black holes collide and merge to form a single black hole, the area of the event horizon around the resulting black hole is greater than the sum of the areas of the event horizons around the original black holes.

• I find it relatively easy to get close to others and am comfortable depending on them and having them depend on me. I don’t often worry about being abandoned or about someone getting too close to me. (Measure of the secure attachment style) • I am somewhat uncomfortable being close to others; I find it difficult to trust them completely, difficult to allow myself to depend on them. I am nervous when anyone gets too close, and often, love partners want me to be more intimate than I feel comfortable being. (Measure of the avoidant attachment style) • I find that others are reluctant to get as close as I would like. I often worry that my partner doesn’t really love me or won’t want to stay with me. I want to merge completely with another person and this desire sometimes scares people away. (Measure of the anxious attachment style)

V.D. Savarkar disagreed with those Hindus who expected much from the recognition of the common origin of Hindus and Indian Muslims: “Some well-meaning but simple-minded Hindus amuse themselves with the thought … that inasmuch as the majority of Indian Moslems also are in fact allied to us by race and language … they could easily be persuaded to acknowledge this homogeneity and even blood relation with the Hindus and merge themselves into a common National Being if but we only remind them of these affinities and appeal to them in their name. … As if the Moslems do not know it all!! The fact is that the Moslems know of these affinities all but too well: the only difference [is] that while the Hindus love these affinities which bind the Hindu to a Hindu…—the Moslems hate the very mention of them and are trying to eradicate the very memory of it all.

But complexity consists of integration as well as differentiation. The task of the next decades and centuries is to realize this under-developed component of the mind. Just as we have learned to separate ourselves from each other and from the environment, we now need to learn how to reunite ourselves with other entities around us without losing our hard-won individuality. The most promising faith for the future might be based on the realization that the entire universe is a system related by common laws and that it makes no sense to impose our dreams and desires on nature without taking them into account. Recognizing the limitations of human will, accepting a cooperative rather than a ruling role in the universe, we should feel the relief of the exile who is finally returning home. The problem of meaning will then be resolved as the individual’s purpose merges with the universal flow.

Philosophy is the theory of multiplicities, each of which is composed of actual and virtual elements. Purely actual objects do not exist. Every actual surrounds itself with a cloud of virtual images. This cloud is composed of a series of more or less extensive coexisting circuits, along which the virtual images are distributed, and around which they run. These virtuals vary in kind as well as in their degree of proximity from the actual particles by which they are both emitted and absorbed. They are called virtual in so far as their emission and absorption, creation and destruction, occur in a period of time shorter than the shortest continuous period imaginable; it is this very brevity that keeps them subject to a principle of uncertainty or indetermination. The virtuals, encircling the actual, perpetually renew themselves by emitting yet others, with which they are in turn surrounded and which go on in turn to react upon the actual: ‘in the heart of the cloud of the virtual there is a virtual of a yet higher order ... every virtual particle surrounds itself with a virtual cosmos and each in its turn does likewise indefinitely.’ It is the dramatic identity of their dynamics that makes a perception resemble a particle: an actual perception surrounds itself with a cloud of virtual images, distributed on increasingly remote, increasingly large, moving circuits, which both make and unmake each other. These are memories of different sorts, but they are still called virtual images in that their speed or brevity subjects them too to a principle of the unconsciousness. It is by virtue of their mutual inextricability that virtual images are able to react upon actual objects. From this perspective, the virtual images delimit a continuum, whether one takes all of the circles together or each individually, a spatium determined in each case by the maximum of time imaginable. The varyingly dense layers of the actual object correspond to these, more or less extensive, circles of virtual images. These layers, whilst themselves virtual, and upon which the actual object becomes itself virtual, constitute the total impetus of the object. The plane of immanence, upon which the dissolution of the actual object itself occurs, is itself constituted when both object and image are virtual. But the process of actualization undergone by the actual is one which has as great an effect on the image as it does on the object. The continuum of virtual images is fragmented and the spatium cut up according to whether the temporal decompositions are regular or irregular. The total impetus of the virtual object splits into forces corresponding to the partial continuum, and the speeds traversing the cut-up spatium. The virtual is never independent of the singularities which cut it up and divide it out on the plane of immanence. As Leibniz has shown, force is as much a virtual in the process of being actualized as the space through which it travels. The plane is therefore divided into a multiplicity of planes according to the cuts in the continuum, and to the divisions of force which mark the actualization of the virtual. But all the planes merge into one following the path which leads to the actual. The plane of immanence includes both the virtual and its actualization simultaneously, without there being any assignable limit between the two. The actual is the complement or the product, the object of actualization, which has nothing but virtual as its subject. Actualization belongs to the virtual. The actualization of the virtual is singularity whereas the actual itself is individuality constituted. The actual falls from the plane like a fruit, whist the actualization relates it back to the plane as if to that which turns the object back into a subject.

In the past few thousand years—a mere split second in evolutionary time—humanity has achieved incredible advances in the differentiation of consciousness. We have developed a realization that mankind is separate from other forms of life. We have conceived of individual human beings as separate from one another. We have invented abstraction and analysis—the ability to separate dimensions of objects and processes from each other, such as the velocity of a falling object from its weight and its mass. It is this differentiation that has produced science, technology, and the unprecedented power of mankind to build up and to destroy its environment. But complexity consists of integration as well as differentiation. The task of the next decades and centuries is to realize this underdeveloped component of the mind. Just as we have learned to separate ourselves from each other and from the environment, we now need to learn how to reunite ourselves with other entities around us without losing our hard-won individuality. The most promising faith for the future might be based on the realization that the entire universe is a system related by common laws and that it makes no sense to impose our dreams and desires on nature without taking them into account. Recognizing the limitations of human will, accepting a cooperative rather than a ruling role in the universe, we should feel the relief of the exile who is finally returning home. The problem of meaning will then be resolved as the individual’s purpose merges with the universal flow.

I USED to imagine life divided into separate compartments, consisting, for example, of such dual abstractions as pleasure and pain, love and hate, friendship and enmity; and more material classifications like work and play: a profession or calling being, according to that concept—one that seemed, at least on the surface, unequivocally assumed by persons so dissimilar from one another as Widmerpool and Archie Gilbert—something entirely different from ‘spare time’. That illusion—as such a point of view was, in due course, to appear—was closely related to another belief: that existence fans out indefinitely into new areas of experience, and that almost every additional acquaintance offers some supplementary world with its own hazards and enchantments. As time goes on, of course, these supposedly different worlds, in fact, draw closer, if not to each other, then to some pattern common to all; so that, at last, diversity between them, if in truth existent, seems to be almost imperceptible except in a few crude and exterior ways: unthinkable as formerly appeared any single consummation of cause and effect. In other words, nearly all the inhabitants of these outwardly disconnected empires turn out at last to be tenaciously interrelated; love and hate, friendship and enmity, too, becoming themselves much less clearly defined, more often than not showing signs of possessing characteristics that could claim, to say the least, not a little in common; while work and play merge indistinguishably into a complex tissue of pleasure and tedium.

It would, therefore, be pointless to call upon consciousness to decide the conflict between the instincts. A conscious decision would be quite arbitrary, and could never supply the will with a symbolic content that alone can produce an irrational solution of a logical antithesis. For this we must go deeper; we must descend into the foundations of consciousness which have still preserved their primordial instinctivity—that is, into the unconscious, where all psychic functions are indistinguishably merged in the original and fundamental activity of the psyche. The lack of differentiation in the unconscious arises in the first place from the almost direct association of all the brain centres with each other, and in the second from the relatively weak energie value of the unconscious elements.83 That they possess relatively little energy is clear from the fact that an unconscious element at once ceases to be subliminal as soon as it acquires a stronger accent of value; it then rises above the threshold of consciousness, and it can do this only by virtue of the energy accruing to it. It becomes a “lucky idea” or “hunch,” or, as Herbart calls it, a “spontaneously arising presentation.” The strong energic value of the conscious contents has the effect of intense illumination, whereby their differences become clearly perceptible and any confusion between them is ruled out. In the unconscious, on the contrary, the most heterogeneous elements possessing only a vague analogy can be substituted for one another, just because of their low luminosity and weak energic value. Even heterogeneous sense-impressions coalesce, as we see in “photisms” (Bleuler) or in colour hearing. Language, too, contains plenty of these unconscious contaminations, as I have shown in the case of sound, light, and emotional states.84

To the degree that advertising reaches us, occupying our time and thought, it keeps us vibrating within strict limits. If forty million people see a commercial for a car, then forty million people have a car commercial in their heads, all at the same time. This is bound to have more beneficial effect on the commodity system than if, at that moment, all those people were thinking separate thoughts which, in some cases, might not be about commodities at all. Of course, advertising people will argue against the notion that the purpose and result of their activities is to unify and homogenize people and culture. They are forever speaking of the dazzling array of choices our market system provides and how advertising provides the information we need to make choices. It is an ominous sign that so many people can accept this argument, which confuses diversity of product choice with diversity of life-style or thoughts. It ought to be self-evident that if I choose a Ford and you choose a Volvo, we are not expressing diversity, we are expressing unity. Moreover, if you and I at any one moment are both occupied with mental images and feelings related to products—any products— rather than some experience which is not connected to purchasing, then in terms of the commodity system, the gross national product, and the world of advertising, we are indistinguishable; we have merged as “market.” While it might matter to Upjohn or Cutter Laboratories which drug a consumer buys, both are in agreement that they benefit whenever people seek any drug rather than a nondrug solution to a problem. Advertising, then, serves to further the movement of humans into artificial environments by narrowing the conception of diversity to fit the framework of commodities while unifying people within this conception. The result is a singularly channeled mentality, nicely open to receiving commercial messages, ready to confuse brand diversity with diversity itself, and to confuse human need with the advertiser’s need to sell commodities.

The object of the mediating function, therefore, according to Schiller, is “living form,” for this would be precisely a symbol in which the opposites are united; “a concept that serves to denote all aesthetic qualities of phenomena and, in a word, what we call Beauty in the widest sense of the term.”75 But the symbol presupposes a function that creates symbols, and in addition a function that understands them. This latter function takes no part in the creation of the symbol, it is a function in its own right, which one could call symbolic thinking or symbolic understanding. The essence of the symbol consists in the fact that it represents in itself something that is not wholly understandable, and that it hints only intuitively at its possible meaning. The creation of a symbol is not a rational process, for a rational process could never produce an image that represents a content which is at bottom incomprehensible. To understand a symbol we need a certain amount of intuition which apprehends, if only approximately, the meaning of the symbol that has been created, and then incorporates it into consciousness. Schiller calls the symbol-creating function a third instinct, the play instinct; it bears no resemblance to the two opposing functions, but stands between them and does justice to both their natures—always provided (a point Schiller does not mention) that sensation and thinking are serious functions. But there are many people for whom neither function is altogether serious, and for them seriousness must occupy the middle place instead of play. Although elsewhere Schiller denies the existence of a third, mediating, basic instinct,76 we will nevertheless assume, though his conclusion is somewhat at fault, his intuition to be all the more accurate. For, as a matter of fact, something does stand between the opposites, but in the pure differentiated type it has become invisible. In the introvert it is what I have called feeling-sensation. On account of its relative repression, the inferior function is only partly attached to consciousness; its other part is attached to the unconscious. The differentiated function is the most fully adapted to external reality; it is essentially the reality-function; hence it is as much as possible shut off from any admixture of fantastic elements. These elements, therefore, become associated with the inferior functions, which are similarly repressed. For this reason the sensation of the introvert, which is usually sentimental, has a very strong tinge of unconscious fantasy. The third element, in which the opposites merge, is fantasy activity, which is creative and receptive at once. This is the function Schiller calls the play instinct, by which he means more than he actually says. He exclaims: “For, to declare it once and for all, man plays only when he is in the full sense of the word a man, and he is only wholly man when he is playing.” For him the object of the play instinct is beauty. “Man shall only play with Beauty, and only with Beauty shall he play.”77

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Comfort foods they may have been, but helpful foods they most definitely were not. By merging my identity with certain foods and thinking of them as old friends, I found myself in the food equivalent of a co-dependent, destructive relationship. I was allowing food to have the power of defining me as a person. And those foods had defined me, all right; they'd defined me as fat, miserable, out of breath, lacking in energy and self-worth, and looking terrible in sweat pants. If I was going to insist on relating to food as a friend, then clearly I needed new friends.

For me, there are five main desires which relate to why I wished to be with my Twin Soul / Soul Mate, and what these desires are now revealing in living with my Twin. 1. To accelerate my At-One-ment with God by feeling, expressing and humbly releasing all emotions that are not loving. By coming more into our One Soul, I feel more of how much God loves us, and wishes us to enjoy and be Truly happy in life, which will only be fulfilled when we are At-One with Him. 2. To accelerate my and our At-One-ment by feeling the purest, most innocent, core joy and human love it is possible to experience. All within me that is not of love arises in this meeting. And, just by having this experience and living it more, something is released and relieved from Our Soul. Sharing and playing with my soul mate, the other side of me, allows us to eventually merge with each other into One Soul, after first becoming At-One with God. 3. In feeling, accepting and understanding my soul mate and how she acts, lives and moves through life, her qualities and how she understands and feels about everything, her emotional movements and expressions, her desires, I have come to a deeper, more intimate understanding of my soul, our Soul, and the very nature of love itself. We are the same but in polarity, yet these polarities lie within me too. In being with her, I discover these polarities within me, for it to all come into balance. This is a rocket ship to God and to love. 4. In experiencing making love with my soul mate, I have experienced the ultimate soul-sexual experience I have always desired to have. And there is more, including the ultimate transmutation of the sexual force into light, into transcendental sexual electricity that is a fuel for our Union with God. Soulful sexual union with my soul mate activates latent soul codes and gifts, helping to bring each of us into Soul Realization. It may bring sadness to feel you can only ever be fulfilled in your soul’s sexuality with your soul mate, but also inspiration, joy and desire to heal yourself fast to attract this other. 5. To share and assist others into coming closer to God.

Microbusinesses aren’t new; they’ve been around since the beginning of commerce. What’s changed, however, is the ability to test, launch, and scale your project quickly and on the cheap. To start a business, you need three things: a product or service, a group of people willing to pay for it, and a way to get paid. Everything else is completely optional. If you’re good at one thing, you’re probably good at other things too. Many projects begin through a process of “skill transformation,” in which you apply your knowledge to a related topic. Most important: merge your passion and skill with something that is useful to other people.

I watched the sun going down all red and bloody like an engorged eye staring over the top of the black hills. I felt my body, mind, and soul, merge as my own plans began to ferment in my brain.

Fascism for me, if you look at the Italian model from ww2, its the when the corporation and the state merge to fuck the worker. And that's where we're at.

All appearances are vast openness, Blissful and utterly free. With a free, happy mind I sing this song of joy. When one looks toward one's own mind - The root of all phenomena - There is nothing but vivid emptiness, Nothing concrete there to be taken as real. It is present and transparent, utter openness, Without outside, without inside - An all pervasiveness Without boundary and without direction. The wide-open expanse of the view, The true condition of the mind, Is like the sky, like space: Without center, without edge, without goal. By leaving whatever i experience Relaxed in ease, just as it is, I have arrived at the vast plain That is the absolute expanse. Dissolving into the expanse of emptiness That has no limits and no boundary, Everything i see, everything i hear, My own mind, and the sky all merge. Not once has the notion arisen Of these being seperate and distinct. In the absolute expanse of awareness All things are blended into that single taste - But, relatively, each and every phenomenom is distinctly, clearly seen. Wondrous!

It seems that there exists for each class of human beings, probably for each individual, a definite quantitative relation between the tendency towards individualization and the desire to be merged in the group, so that when the satisfying of one tendency is denied in a certain field of life, he seeks another, in which he then fulfills the measure which he requires. Thus it seems as though fashion were the valve through which woman's craving for some measure of conspicuousness and individual prominence finds vent, when its satisfaction is denied her in other fields.

Microbusinesses aren’t new; they’ve been around since the beginning of commerce. What’s changed, however, is the ability to test, launch, and scale your project quickly and on the cheap. • To start a business, you need three things: a product or service, a group of people willing to pay for it, and a way to get paid. Everything else is completely optional. • If you’re good at one thing, you’re probably good at other things too. Many projects begin through a process of “skill transformation,” in which you apply your knowledge to a related topic. • Most important: merge your passion and skill with something that is useful to other people.

I believe that what the vast majority of the masses call life is just fiction. A therapist's work ends up being trying to bring them into nonfiction. Although I feel that many are just replacing a novel by another. Too many people tell me: 'Why do you talk like you know the truth? There is no truth'. It is as if they felt that I'm destroying their inner world by being direct. They feel the need to project a defense mechanism to protect it. Another common phrase is: 'You don't know me better than I know myself'. This one is also interesting. Because it is as if the person was saying: 'You don't know my novel better than I do because I am the author of it.’ Life pretty much follows the same principles — gravity, air, water, fire, weight, hight; all of which is represented in maths, physics, and other sciences. But most people these days consider a personal attack when you make them observe something that may touch their inner world. It's the oversensitivity paradox in which we live today, for people want to feel more alive but are afraid to live at the same time. Allegorically speaking, they need to float like a bubble of steel. And many times they are perfectly fine in discussing others' issues until those issues are projected at them for self-analysis. Quite often, we are not really talking to a human being, but to his alter-ego. There's not much difference between the real self and the alternate version of that self for such person. And how ironic when both the therapist and the patient play the same game from different perspectives. This is why people don't want the truth anymore, but an alternate version of reality where they can merge themselves as if they were merely a chemical solution melting with another. They are too afraid of the truth because they have often been hurt when trying to find it. However, the concept of truth merges with the personality of the individual. And that is why having a personality is now an outdated concept, often falling into the realm of the abstract — Everything is relative, everything is fine, and everyone is everything you can decide for yourself. So why live if life has no meaning? Well, life does have a meaning, but won't be found by running away from it.

Galison uses critical opalescence as a metaphor for the merging of technology, science, and philosophy that happened in the minds of Poincare and Einstein in the spring of 1905. Poincare and Einstein were immersed in the technical tools of time signaling, but the tools by themselves did not lead them to their discoveries. They were immersed in the mathematical ideas of electrodynamics, but the ideas by themselves did not lead them to their discoveries. They were also immersed in the philosophy of space and time. Poincare had written a philosophical book, Science and Hypothesis, which Einstein studied, digging deep into the foundations of knowledge and criticizing the Newtonian notions of absolute space and time. But the philosophy by itself did not lead them to their discoveries. What was needed to give birth to the theory of relativity was a critical moment, when tools, ideas, and philosophical reflections jostled together and merged into a new way of thinking. Galison would like to put an end to the argument between Kuhnians and Galisonians. In this book he takes his position squarely in the middle: "Attending to moments of critical opalescence offers a way out of this endless oscillation between thinking of history as ultimately about ideas or fundamentally about material objects.

We have good reason to believe that space and time begin to merge into quantum mechanical uncertainty at distances this small; they must be treated quantum mechanically from this scale downward. If the diameter of a black hole is well above the Planck length, we are justified in treating the particles that fluctuate about its Schwarzschild radius in terms of quantum mechanics while treating space, time, and gravitational field in the classical terms of general relativity. This is exactly what Hawking did, and his theory makes sense for black holes with diameters well above the Planck length. We will see what that means for the mass, temperature, lifetime, and thermal radiation of a black hole. But we don't know whether or not (and, if at all, how) it shrinks in size below this Planck length. In particular, we don't have any idea whether it will actually disappear in an explosion, leaving behind a flat, undistorted space, or will simply propagate through space as a mini-mini-black hole with a diameter of 10^-33 centimeters.

Yes, she would explain to neither of them that everything was slowly changing... That she had put away her smile like one who has finally turned off the lamp and decided to go to bed. Now no living thing was allowed in her inner self, merging into it. The way she related to people was becoming increasingly different to the way she related to herself.

What most of us need, almost more than anything, is the courage and humility really to ask for help, from the depths of our hearts: to ask for the compassion of the enlightened beings, to ask for purification and healing, to ask for the power to understand the meaning of our suffering and transform it; at a relative level to ask for the growth in our lives of clarity, of peace, of discernment, and to ask for the realization of the absolute nature of mind that comes from merging with the deathless wisdom mind of the master.

If you are young and just starting out in your career, you will want to explore a relatively wide field related to your inclinations—for instance, if your affinity is words and writing, try all the different types of writing until you hit upon the right fit. If you are older and have more experience, you will want to take the skills you have already developed and find a way to adapt them more in the direction of your true calling. Steve Jobs, as one example, merged his two great fascinations: technology and design. Daily Law: Keep in mind that your calling could be combining several fields that fascinate you. Keep the process open ended; your experience will instruct you as to the way. The Laws of Human Nature, 13: Advance with a Sense of Purpose—The Law of Aimlessness

Sonnet of Nationality Nation, nation whatever you are, Time it is for you to disappear. Plenty chaos you've caused so far, Nation, nation now you disappear. Long ago we lived in tribes, Slowly we expanded our tiny hives. Behold ye all the time arrives, To expand again and merge with all lives. Nationality keeps the world from peace, Diplomacy keeps the intention on leash. Partisanism hides the brotherhood keys, Self-obsession fans sectarian deeds. Let the borders trouble the tribal gov, In our hearts let’s rise as citizens of love.

Yin/Yang is used to describe the various qualities of paired items in relation to one another and that nothing in nature can exist without its counterpart.3 This is expressed in the following examples. Without day there can be no night, without right there can be no left, without hard there can be no soft, without East there can be no West, without expansion there can be no contraction, without rest there can be no activity. This list can go on forever. Just take a minute and think of the numerous like comparisons that you can make on your own. The complementary opposite characteristics of Yin/Yang should quickly become apparent. This comparison is even extended to like items, which means that there is no absolute in the concept. Take daytime for example. It is associated with Yang. The counterpart of daytime is nighttime, which is associated with Yin. As the sun moves through the sky during the course of the day it produces shadows. The shadows are associated with Yin, which is in comparison with areas that are receiving full sunshine. The shadows are the Yin within the Yang of the day. At night the moon will sometimes cast light on to the surface of the Earth. That occurrence is considered as Yang, which is in comparison to dark, shadowy areas. It is the Yang within the Yin of night. As the sun and moon move through the sky the positions of the corresponding light and shadow areas will merge and alternate. This represents the cyclic qualities of Yin/Yang. All events in nature, including the interactions of the human body, are cyclic and contain a complementary opposite according in Eastern thought.4 Yin/Yang, at the most basic level, is a simple comparison. Taoist philosophy does not separate cause from effect. In their view, everything is in a constant state of metamorphosis. Day is not caused by night, but simple precedes it. Winter is not caused by summer, but the two are linked in the cycle of the seasons.

Our brain works best when we have people who are genuinely glad to be with us. When joy and pooled resources merge we can learn a select set of relational skills that equip us to effectively respond to the onslaught of shifting, moment-by-moment circumstances in the most efficient manner.

the Nines’ need to avoid conflict at all costs. Nines fear that expressing their preferences or asserting their agenda will put important relationships at risk and upset the calm surface of their inner sea. What if their priorities and wants compete with the agenda of someone they care about and this difference leads to conflict and relational disconnection? What if asserting their own opinions, needs and desires creates disharmony between them and the people they love? Nines so value feeling comfortable and tranquil, maintaining the status quo, and preserving connections with others that they set aside their own viewpoints and aspirations to merge with those of others. This doesn’t seem like a big deal for Peacemakers, who often grew up feeling like neither their presence nor priorities matter much to others.

Social acceptance, “being liked,” has so much power because it holds the feelings of loneliness at bay. A person is surrounded with comfortable warmth; he is merged in the group. He is reabsorbed—as though, in the extreme psychoanalytic symbol, he were to go back into the womb. He temporarily loses his loneliness; but it is at the price of giving up his existence as an identity in his own right. And he renounces the one thing which would get him constructively over the loneliness in the long run, namely the developing of his own inner resources, strength and sense of direction, and using this as a basis for meaningful relations with others. The “stuffed men” are bound to become more lonely no matter how much they “lean together”; for hollow people do not have a base from which to learn to love.

The answer to our problems doesn't lie in improving the quality of the contents of our mind, although that's not a bad thing to do and that would be useful in making us more helpful for other people. There are many things about the world I don't know. For instance, I don't know anything about car engines, so if your car breaks down I can't help you. If I knew about car engines it would make me more helpful as a person in certain situations. Whatever we learn, whether it's sewing, dancing, singing or knitting, these can be useful in certain areas, but they are all relative. The key thing is for us to learn about ourselves. This doesn't mean developing a narcissistic orientation, but to see how I am? What is the ground of my being, and what is the patterning of my becoming? Following the instruction of the teacher means to turn your gaze toward yourself. To become calm and clear. To be honest in the seeing of limiting patterns. To allow them to be there, neither pushing them away nor merging into them. In that way we learn for ourselves the self-liberating nature of the mind.

On the one hand she has constituted herself necessarily as that "person" capable of losing a part of herself without losing her integrity. But secretly, silently, deep down inside, she grows and multiplies, for, on the other hand, she knows far more about living and about the relation between the economy of the drives and the management of the ego than any man. Unlike man, who holds so dearly to his title and his titles, his pouches of value, his cap, crown, and everything connected with his head, woman couldn't care less about the fear of decapitation (or castra- tion), adventuring, without the masculine temerity, into anonymity, which she can merge with without annihilating herself: because she's a giver.

Boundaries are obviously an idea closely related to containers. Boundaries should be flexible, letting in what you want and keeping out what you don’t want. You want to avoid shutting everyone out all the time indiscriminately. And you want to control any urges to merge with others. It would be nice, but it just doesn’t work for long. You lose all of your autonomy. Many HSPs tell me that a major problem for them is poor boundaries—getting involved in situations that are not really their business or their problem, letting too many people distress them, saying more than they wanted, getting mired in other people’s messes, becoming too intimate too fast or with the wrong people. There’s one essential rule here: Boundaries take practice! Make good boundaries your goal.

American cooking was once a patchwork quilt of tiny, idiosyncratic cuisines, where each separate community worked its personal touch on what were then our common foodstuffs—mostly game, pork, poultry, com, and the produce of the kitchen garden—making a wealth of related but dissimilar dishes with homely names like holy pokes, huffjuffs, and Baptist bread. When we all got connected together, these dishes were merged and homogenized, subtle distinctions were first muddied and then lost entirely.

To measure market needs, I would watch carefully what customers do, not simply listen to what they say. Watching how customers actually use a product provides much more reliable information than can be gleaned from a verbal interview or a focus group. Thus, observations indicate that auto users today require a minimum cruising range (that is, the distance that can be driven without refueling) of about 125 to 150 miles; most electric vehicles only offer a minimum cruising range of 50 to 80 miles. Similarly, drivers seem to require cars that accelerate from 0 to 60 miles per hour in less than 10 seconds (necessary primarily to merge safely into highspeed traffic from freeway entrance ramps); most electric vehicles take nearly 20 seconds to get there. And, finally, buyers in the mainstream market demand a wide array of options, but it would be impossible for electric vehicle manufacturers to offer a similar variety within the small initial unit volumes that will characterize that business. According to almost any definition of functionality used for the vertical axis of our proposed chart, the electric vehicle will be deficient compared to a gasolinepowered car. This information is not sufficient to characterize electric vehicles as disruptive, however. They will only be disruptive if we find that they are also on a trajectory of improvement that might someday make them competitive in parts of the mainstream market. The trajectories of performance improvement demanded in the market—whether measured in terms of required acceleration, cruising range, or top cruising speed—are relatively flat. This is because traffic laws impose a limit on the usefulness of ever-more-powerful cars, and demographic, economic, and geographic considerations limit the increase in commuting miles for the average driver to less than 1 percent per year. At the same time, the performance of electric vehicles is improving at a faster rate—between 2 and 4 percent per year—suggesting that sustaining technological advances might indeed carry electric vehicles from their position today, where they cannot compete in mainstream markets, to a position in the future where they might.

When a read request comes in to a node, the data to be returned is merged from all the related SSTables and any unflushed memtables. Timestamps are used to determine which one is up-to-date. The merged value is also stored in a write-through row cache to improve the future read performance.

the two forces of electromagnetism and the weak nuclear force were, in fact, the same force behaving in two different ways at our everyday low energies. If it is sufficiently hot enough then the electromagnetic force and the weak force would merge into a single force. This was confirmed in the 1980s in CERN, the European laboratory for particle physics, when they recreated the temperature of the early universe and demonstrated the existence of the so-called electroweak force.

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.)

After January 1, 1959, the Castro Revolution changed the way business was done in Cuba. Abruptly, supplies for Cubana were no longer available, most routes were altered or suspended, and many of the pilots deserted their jobs or were exiled. In May of 1960, the new Castro administration merged all of the existing Cuban airlines and nationalized them under a drastically restructured Cubana management. At the time, many of Cubana’s experienced personnel took advantage of their foreign connections, and left for employment with other airlines. During the Bay of Pigs Invasion in April of 1961, two of the remaining Cubana DC-3’s were destroyed in the selective bombing of Cuba’s airports. Actually the only civil aviation airport that was proven to be bombed was the Antonio Maceo Airport in Santiago de Cuba. During the following years, the number of hijackings increased and some aircraft were abandoned at American airports, as the flight crews sought asylum in the United States. This corporate instability, as well as political unrest, resulted in a drastic reduction of passengers willing to fly with Cubana. Of course, this resulted in a severe reduction in revenue, making the airline less competitive. The Castro régime reacted by blaming the CIA for many of Cubana’s problems. However, slowly, except to the United States, most of the scheduled flights were restored. Not being able to replace their aging fleet with American manufactured aircraft, they turned to the Soviet Union. Currently Cubana’s fleet includes Ukrainian designed and built Antonov An-148’s and An-158’s. The Cubana fleet also has Soviet designed and built Illyushin II-96’s and Tupolev TU-204’s built in Kazan, Russia. Despite daunting difficulties, primarily due to the United States’ imposed embargo and the lack of sufficient assistance from Canada, efforts to expand and improve operations during the 1990’s proved successful. “AeroCaribbean” originally named “Empresa Aero” was established in 1982 to serve as Cuba’s domestic airline. It also supported Cubana’s operations and undertook its maintenance. Today Cubana’s scheduled service includes many Caribbean, European, South and Central American destinations. In North America, the airline flies to Mexico and Canada. With Cuban tourism increasing, Cubana has positioned itself to be relatively competitive. However much depends on Cuba’s future relations with the United States. The embargo imposed in February of 1962 continues and is the longest on record. However, Cubana has continued to expand, helping to make Cuba one of the most important tourist destinations in Latin America. A little known fact is that although Cubana, as expected, is wholly owned by the Cuban government, the other Cuban airlines are technically not. Instead, they are held, operated and maintained by the Cuban military, having been created by Raúl Castro during his tenure as the Minister of the Revolutionary Armed Forces.

I don’t dare to move. I don’t want him to stop touching me. But I can’t just sit here like an idiot. What I really want to do is kiss his hand, but I’m not brave enough for that. I wish I were. And then Luca’s hand moves, just a little, to touch my hair again. He winds his finger through one of my curls. “Che boccoli,” he says, sinking again to sit down next to me on the window seat. Our knees touch. “I don’t know the word in English, but my cousins have these too. Bigger, curly, like African hair. And my father. Maybe you are some kind of relative, Violetta-who-looks-like-Zia-Monica. A cousin. My pretty Italian cousin. You know, when I first meet you I say you look Italian.” He’s leaning close to me now, and I’ve completely forgotten how to breathe. I glance sideways at his finger, long, elegant, very pale by contrast with my dark brown curl wrapped around it. “Boccoli,” he said. I must remember to look that up. “I hope I’m not your cousin,” I say simply. “And see how dark you are.” He lets my curl fall and takes my hand, holding it up next to his, my skin much sallower. “I am white from the north,” he says. “My mother’s Austrian blood. But you, the color of your skin is from the south, or at least Centro Italia, my pretty Italian cousin.” “I don’t want to be your cousin,” I say again, nearly in a whisper. “Why? Because we have kissed?” Luca’s still holding my hand, but his eyes go darker, almost cynical. Almost bitter. “A kiss means nothing. Don’t you know that yet, Violetta? Kissing,” he says, so close now I can feel his breath on my face, so close I can almost feel his lips against mine, “is nothing at all…” I know I should pull away. Even before anything happens, he’s told me it means nothing to him. I should push back, get up, go and find the group. But if he doesn’t kiss me now, I will go insane. Our hands twine together. Our heads move in unison, tilting fractionally. Our mouths touch, our eyes close, our breaths merge. Our bodies edge even closer on the seat, wrapping around each other. I’m completely and utterly lost in him.

Destruction. Anyone who didn’t know the real meaning of that word now has the opportunity to learn it here. You might have thought that you already knew its real name and how to pronounce it. But during the first major bombardment you experience, you find himself in the semi-darkness of a cellar with a crowd of frantic people, already killed by fear. What such people do and the way they speak and behave is completely outside the framework of the accepted standards of behaviour that prevail at the time, and indeed has its origin in the other side of human consciousness. But all voices are silenced and all movements frozen by an explosion, or rather, a series of explosions, scattered somewhere around the city centre. And then, in the darkness and silence that reign after the explosions, the distant but clear crashing of multi-storey buildings can be heard, like an echo. It is an alarming, uncommon sound, akin to a series of consecutive stone avalanches, the voice of giant hordes, formed up beside each other, roaring their indecipherable and terrible cheers to someone riding swiftly ahead of them; their shouts overlap and merge as they tail off. This new sound that touches a place inside you hitherto unknown, is the true name of destruction and its proper pronunciation. Destruction’s strange voice takes wing, and seeks within the mass an individual it can frighten, and within each individual a weak point open to fear. And it finds it, at least here. Because anyone who as a result is frightened, is already beaten, regardless of all the possible convoluted developments of the war, and even its final outcome. Thus it happens that, in addition to the major destruction to visible things, even greater destruction is wrought within and between people, which only a few of them, and even then only gradually, begin to see and understand. The destruction tears off man’s final mask, turns his innards inside out and throws into view unexpected characteristics, contrary to everything known or thought about a person, and even what he believed about himself; it disrupts family relations and changes the established social order and relationships, even those considered eternal and unchanging, such as gender relations.

Fiscal Numbers (the latter uniquely identifies a particular hospitalization for patients who might have been admitted multiple times), which allowed us to merge information from many different hospital sources. The data were finally organized into a comprehensive relational database. More information on database merger, in particular, how database integrity was ensured, is available at the MIMIC-II web site [1]. The database user guide is also online [2]. An additional task was to convert the patient waveform data from Philips’ proprietary format into an open-source format. With assistance from the medical equipment vendor, the waveforms, trends, and alarms were translated into WFDB, an open data format that is used for publicly available databases on the National Institutes of Health-sponsored PhysioNet web site [3]. All data that were integrated into the MIMIC-II database were de-identified in compliance with Health Insurance Portability and Accountability Act standards to facilitate public access to MIMIC-II. Deletion of protected health information from structured data sources was straightforward (e.g., database fields that provide the patient name, date of birth, etc.). We also removed protected health information from the discharge summaries, diagnostic reports, and the approximately 700,000 free-text nursing and respiratory notes in MIMIC-II using an automated algorithm that has been shown to have superior performance in comparison to clinicians in detecting protected health information [4]. This algorithm accommodates the broad spectrum of writing styles in our data set, including personal variations in syntax, abbreviations, and spelling. We have posted the algorithm in open-source form as a general tool to be used by others for de-identification of free-text notes [5].

Man: Don't these precedents suggest that there is something inherently pre-industrial about the applicability of libertarian ideas—that they necessarily presuppose a rather rural society in which technology and production are fairly simple, and in which the economic organization tends to be small-scale and localized? Well, let me separate that into two questions: one, how anarchists have felt about it, and two, what I think is the case. As far as anarchist reactions are concerned, there are two. There has been one anarchist tradition—and one might think, say, of Kropotkin as a representative—which had much of the character you describe. On the other hand there's another anarchist tradition that develops into anarcho-syndicalism which simply regarded anarchist ideas as the proper mode of organization for a highly complex advanced industrial society. And that tendency in anarchism merges, or at least inter-relates very closely with a variety of left-wing Marxism, the kind that one finds in, say, the Council Communists that grew up in the Luxemburgian tradition, and that is later represented by Marxist theorists like Anton Pannekoek, who developed a whole theory of workers' councils in industry and who is himself a scientist and astronomer, very much part of the industrial world. So which of these two views is correct? I mean, is it necessary that anarchist concepts belong to the pre-industrial phase of human society, or is anarchism the rational mode of organization for a highly advanced industrial society? Well, I myself believe the latter, that is, I think that industrialization and the advance of technology raise possibilities for self-management over a broad scale that simply didn't exist in an earlier period. And that in fact this is precisely the rational mode for an advanced and complex industrial society, one in which workers can very well become masters of their own immediate affairs, that is, in direction and control of the shop, but also can be in a position to make the major substantive decisions concerning the structure of the economy, concerning social institutions, concerning planning regionally and beyond. At present, institutions do not permit them to have control over the requisite information, and the relevant training to understand these matters. A good deal could be automated. Much of the necessary work that is required to keep a decent level of social life going can be consigned to machines—at least in principle—which means humans can be free to undertake the kind of creative work which may not have been possible, objectively, in the early stages of the industrial revolution.

So perhaps spiritual experience is simply what happens in the space that opens up in the mind when “all mean egotism vanishes.” Wonders (and terrors) we’re ordinarily defended against flow into our awareness; the far ends of the sensory spectrum, which are normally invisible to us, our senses can suddenly admit. While the ego sleeps, the mind plays, proposing unexpected patterns of thought and new rays of relation. The gulf between self and world, that no-man’s-land which in ordinary hours the ego so vigilantly patrols, closes down, allowing us to feel less separate and more connected, “part and particle” of some larger entity. Whether we call that entity Nature, the Mind at Large, or God hardly matters. But it seems to be in the crucible of that merging that death loses some of its sting.

The only thing that can be slain, however, is an ego organization that has merged unconsciously with the great dragon. The great dragon cannot be killed. It must be related to in a conscious way (see Edinger 1999). No matter how old you are, you are not an adult until you have slain that unconscious identification with the grandiose presence within. That is what human initiation is all about. Initiation is death. There must be a ritual slaying of this particular monster. We love to tell everyone else to slay their monsters. Whatever my race is, I love to urge you to slay your race's monsters. Whatever my religion is, I love to tell you to slay your religion's monsters, but I don't necessarily want to slay mine. Whatever my gender is, I want the other gender to slay its monsters, even though I resist facing the monsters in mine. That is how it works.

When admitting you are wrong, you gain back the control others took away from you when making you lose it. That's why you must say sorry. It represents a change of attitude but not really a change of personality; The changes on the personality come later on, when, by controlling yourself better, you don't express anger. Because saying sorry means nothing but anger means a lot. You should not want to be an angry person. When you get angry, those who make you angry, win; They win control over your emotional state, your thoughts, your words and your behaviors. They may then accuse you of always being angry and never apologizing, but that's not where you should focus your attention. The main point here, is that you’re living on the basis of instinctive reaction and not awareness or consciousness. So, when you say sorry, you are acknowledging that there is no excuse for losing control over yourself. You should not be sorry for being angry. That's an emotion; and you can't feel sorry for feeling. When you’re angry, you are feeling. When you insult, however, you are losing, yourself, your self-control, your self-respect, and even your capacity to use what you know. More knowledge, makes you more aware, more frustrated, having more and higher expectations on others, and more angry too, more often as well. But that's your problem! No other people's problem! They are just being themselves. Most people really think they are perfect as they are, and that the problems they experience are all outside themselves. And by realizing that, you say sorry as if saying sorry for not being who you really are. And when doing it, you get back the control another person took away from you. It is actually not good when someone needs to say sorry too often to someone else, especially if it’s always the same individual. But that someone else often likes it, as it makes them feel superior. That’s because their ego needs that. They have low self-esteem. Most people do! And that’s why most people's behavior is wired to their ego. Their likes and dislikes are connected to a sense of self-importance and a desperate need to feel important, which they project on their idols, the famous and most popular among them. They admire what they seek the most. When they think they are not important, they offend, to get aggression, which is a desperate need for attention; and to feel like victims of life, which is a deeper state of need, in this case, related to sympathy; and they then blame the other for what he does, for his reactions; and when that other says sorry, they think they have power over that insane cycle in which they now live, and in which they incorporate anyone else, and which they now perfectly master. Their pride is built on arrogance, an arrogance emerged out of ignorance, ignorance composed from delusional cycles within a big illusion; but an illusion that makes sense to them, as if they were succeeding at merging truth with lie, darkness with light. Because the arrogant, the abusive and the violent are desperate. God made them blind after witnessing their crimes against moral and ethics - His own laws. And they want to see again, and feel the same pleasure they once felt when witnessing the true colors of the world during childhood. The arrogant want to reaffirm their sanity by acting insanely because they know no other way. And when you say sorry, you are saying to them that you don't belong there, to their world, and that you are sorry for playing their games. That drama belongs to them only, and not you. And yet, people interpret the same paradox as they choose. That is their experience of truth and how they put sense on a life without any. And when so much nonsense becomes popular, we call it common sense. When common sense becomes a reality, we call it science. And when science is able to theorize common sense, we call it wisdom. Then, we wonder why the wisdom of those we name wise, does not help.

got a lot of energy,” she said, trying to sound admiring. “I’d like to bottle it.” “Yeah,” Mel agreed. “He’s a piece of work. But I love him. It’s weird how stuff that annoys other people is charming when it’s your kid. You’ll see what I mean when it happens to you. Assuming that’s what you want, I mean.” “It is,” Jessie said. “We’ve talked about it for a while. There have just been some…hiccups along the way. But we’re hoping the change of scenery will help.” “Well, I should warn you. The topic is likely to come up often among the women you’ll be meeting today. They love to talk about kids and everything kid-related. You’ll probably get asked about your plans. But don’t sweat it. That’s kind of the default, go-to conversation around here.” “Thanks for heads-up,” Jessie said as they reached the end of the path. She stopped for a moment to take in the view. They were at the edge of a cliff overlooking Balboa Island and Promontory Bay. Beyond that was the Balboa Peninsula, the last chunk of land before the Pacific Ocean. The deep blue water extended as far as she could see, eventually merging with the lighter cerulean sky, dotted with a few puffy white clouds. It was breathtaking. Closer in, she saw the busy marina, with boats

All of this, I believe, indicates that in order to grasp the basic grammar of the world, we need to merge three basic ingredients, not just two: not just general relativity and quantum mechanics, but also the theory of heat, that is, statistical mechanics and thermodynamics, which we can also describe as "information theory." But the thermodynamics of general relativity-that is to say, the statistical mechanics of quanta of space-is as yet only in its early infancy. Everything is still confused, and there is a very great deal that remains to be understood.