Past Informs The Future Quotes

The library will endure; it is the universe. As for us, everything has not been written; we are not turning into phantoms. We walk the corridors, searching the shelves and rearranging them, looking for lines of meaning amid leagues of cacophony and incoherence, reading the history of the past and our future, collecting our thoughts and collecting the thoughts of others, and every so often glimpsing mirrors, in which we may recognize creatures of the information.

Tea is an act complete in its simplicity. When I drink tea, there is only me and the tea. The rest of the world dissolves. There are no worries about the future. No dwelling on past mistakes. Tea is simple: loose-leaf tea, hot pure water, a cup. I inhale the scent, tiny delicate pieces of the tea floating above the cup. I drink the tea, the essence of the leaves becoming a part of me. I am informed by the tea, changed. This is the act of life, in one pure moment, and in this act the truth of the world suddenly becomes revealed: all the complexity, pain, drama of life is a pretense, invented in our minds for no good purpose. There is only the tea, and me, converging.

The One who lives outside of time invites you into a reality that is informed by His perfect plans to give you hope and a future. God speaks in the past tense about battles you’re currently fighting. And He buries the shame of yesterday in order to resurrect the moment you are in and sustain you in the season He is calling you to embrace.

No other species lives with regret over past events, or makes deliberate plans for future ones.

Extroverts are more likely to take a quick-and-dirty approach to problem-solving, trading accuracy for speed, making increasing numbers of mistakes as they go, and abandoning ship altogether when the problem seems too difficult or frustrating. Introverts think before they act, digest information thoroughly, stay on task longer, give up less easily, and work more accurately. Introverts and extroverts also direct their attention differently: if you leave them to their own devices, the introverts tend to sit around wondering about things, imagining things, recalling events from their past, and making plans for the future. The extroverts are more likely to focus on what's happening around them. It's as if extroverts are seeing "what is" while their introverted peers are asking "what if.

Start living right here, in each present moment. When we stop dwelling on the past or worrying about the future, we're open to rich sources of information we've been missing out on—information that can keep us out of the downward spiral and poised for a richer life.

We have an obligation to support libraries. To use libraries, to encourage others to use libraries, to protest the closure of libraries. If you do not value libraries then you do not value information or culture or wisdom. You are silencing the voices of the past and you are damaging the future. We have an obligation to read aloud to our children. To read them things they enjoy. To read to them stories we are already tired of. To do the voices, to make it interesting, and not to stop reading to them just because they learn to read to themselves. Use reading-aloud time as bonding time, as time when no phones are being checked, when the distractions of the world are put aside.

Welcome to the fascinating world of the undead! Please use this guidebook as a handy reference as you make your first steps toward eternity. Inside you will find information on vampire nutrition, relationships, and safety. But before learning about your future, a word about our past… —From The Guide for the Newly Undead

Great leaders don’t lead others with bitterness or resentfulness of past mistakes, they lead with hope and knowledge of the past to inform greater decision making in the future.

The one plentiful herds of magazine writers would continue to be culled - by the Internet, by the recession, by the American public, who would rather watch TV or play video games or electronically inform friends that, like, 'rain sucks!' But there's no app for a bourbon buzz on a warm day in a cool, dark bar. The world will always want a drink.

As we have no concept of time, each of you has already been each other and are being each other in your future. We know this is not very clear to you at this time. However, each of you will be given information in your near future, in which each of you will be challenged to examine this concept. That is: the past and present simultaneous with the future.

Overwhelmed by a never-ending flood of information, we’re left feeling overstimulated yet restless, overworked yet discontented, tuned in yet burned out.

The post-totalitarian system touches people at every step, but it does so with its ideological gloves on. This is why life in the system is so thoroughly permeated with hypocrisy and lies: government by bureaucracy is called popular government; the working class is enslaved in the name of the working class; the complete degradation of the individual is presented as his or her ultimate liberation; depriving people of information is called making it available; the use of power to manipulate is called the public control of power, and the arbitrary abuse of power is called observing the legal code; the repression of culture is called its development; the expansion of imperial influence is presented as support for the oppressed; the lack of free expression becomes the highest form of freedom; farcical elections become the highest form of democracy; banning independent thought becomes the most scientific of world views; military occupation becomes fraternal assistance. Because the regime is captive to its own lies, it must falsify everything. It falsifies the past. It falsifies the present, and it falsifies the future. It falsifies statistics. It pretends not to possess an omnipotent and unprincipled police apparatus. It pretends to respect human rights. It pretends to persecute no one. It pretends to fear nothing. It pretends to pretend nothing.

Hope is a belief that what we do might matter, an understanding that the future is not yet written. It’s an informed, astute open-mindedness about what can happen and what role we might play in it. Hope looks forward but draws its energies from the past, from knowing histories, including our victories, and their complexities and imperfections. It means not fetishizing the perfect that is the enemy of the good, not snatching defeat from the jaws of victory, not assuming you know what will happen when the future is unwritten, and part of what happens is up to us.

I was in the fifth grade the first time I thought about turning thirty. My best friend Darcy and I came across a perpetual calendar in the back of the phone book, where you could look up any date in the future, and by using this little grid, determine what the day of the week would be. So we located our birthdays in the following year, mine in May and hers in September. I got Wednesday, a school night. She got a Friday. A small victory, but typical. Darcy was always the lucky one. Her skin tanned more quickly, her hair feathered more easily, and she didn't need braces. Her moonwalk was superior, as were her cart-wheels and her front handsprings (I couldn't handspring at all). She had a better sticker collection. More Michael Jackson pins. Forenze sweaters in turquoise, red, and peach (my mother allowed me none- said they were too trendy and expensive). And a pair of fifty-dollar Guess jeans with zippers at the ankles (ditto). Darcy had double-pierced ears and a sibling- even if it was just a brother, it was better than being an only child as I was. But at least I was a few months older and she would never quite catch up. That's when I decided to check out my thirtieth birthday- in a year so far away that it sounded like science fiction. It fell on a Sunday, which meant that my dashing husband and I would secure a responsible baby-sitter for our two (possibly three) children on that Saturday evening, dine at a fancy French restaurant with cloth napkins, and stay out past midnight, so technically we would be celebrating on my actual birthday. I would have just won a big case- somehow proven that an innocent man didn't do it. And my husband would toast me: "To Rachel, my beautiful wife, the mother of my chidren and the finest lawyer in Indy." I shared my fantasy with Darcy as we discovered that her thirtieth birthday fell on a Monday. Bummer for her. I watched her purse her lips as she processed this information. "You know, Rachel, who cares what day of the week we turn thirty?" she said, shrugging a smooth, olive shoulder. "We'll be old by then. Birthdays don't matter when you get that old." I thought of my parents, who were in their thirties, and their lackluster approach to their own birthdays. My dad had just given my mom a toaster for her birthday because ours broke the week before. The new one toasted four slices at a time instead of just two. It wasn't much of a gift. But my mom had seemed pleased enough with her new appliance; nowhere did I detect the disappointment that I felt when my Christmas stash didn't quite meet expectations. So Darcy was probably right. Fun stuff like birthdays wouldn't matter as much by the time we reached thirty. The next time I really thought about being thirty was our senior year in high school, when Darcy and I started watching ths show Thirty Something together. It wasn't our favorite- we preferred cheerful sit-coms like Who's the Boss? and Growing Pains- but we watched it anyway. My big problem with Thirty Something was the whiny characters and their depressing issues that they seemed to bring upon themselves. I remember thinking that they should grow up, suck it up. Stop pondering the meaning of life and start making grocery lists. That was back when I thought my teenage years were dragging and my twenties would surealy last forever. Then I reached my twenties. And the early twenties did seem to last forever. When I heard acquaintances a few years older lament the end of their youth, I felt smug, not yet in the danger zone myself. I had plenty of time..

When once more alone, I reviewed the information I had got; looked into my heart, examined its thoughts and feelings, and endeavoured to bring back with a strict hand such as had been straying through imagination's boundless and trackless waste, into the safe fold of common sense. Arraigned to my own bar, Memory having given her evidence of the hopes, wishes, sentiments I had been cherishing since last night--of the general state of mind in which I had indulged for nearly a fortnight past; Reason having come forward and told, in her quiet way a plain, unvarnished tale, showing how I had rejected the real, and rapidly devoured the ideal--I pronounced judgement to this effect-- That a greater fool than Jane Eyre had never breathed the breath of life; that a more fantastic idiot had never surfeited herself on sweet lies, and swallowed poison as if it were nectar. "You," I said, "a favourite with Mr. Rochester? You're gifted with the power of pleasing him? You're of importance to him in any way? Go!--your folly sickens me. And you have derived pleasure from occasional tokens of preference--equivocal tokens shown by a gentleman of family and a man of the world to dependent and novice. How dared you? Poor stupid dupe! Could not even self-interest make you wiser? You repeated to yourself this morning the brief scene of last night? Cover your face and be ashamed! He said something in praise of your eyes, did he? Blind puppy! Open their bleared lids and look on your own accursed senselessness! It does no good to no woman to be flattered by her superior, who cannot possibly intend to marry her; and it is madness in all women to let a secret love kindle within them, which, if unreturned and unknown, must devour the life that feeds it; and if discovered and responded to, must lead into miry wilds whence there is no extrication. "Listen, then, Jane Eyre, to your sentence: tomorrow, place the glass before you, and draw in chalk your own pictures, faithfully, without softening on defect; omit no harsh line, smooth away no displeasing irregularity; write under it, 'Portrait of a Governess, disconnected, poor, and plain.' "Afterwards, take a piece of smooth ivory--you have one prepared in your drawing-box: take your palette, mix your freshest, finest, clearest tints; choose your most delicate camel-hair pencils; delineate carefully the loveliest face you can imageine; paint it in your softest shades and sweetest lines, according to the description given by Mrs. Fairfax of Blanche Ingram; remember the raven ringlets, the oriental eye--What! you revert to Mr. Rochester as a model! Order! No snivel!--no sentiment!--no regret! I will endure only sense and resolution... "Whenever, in the future, you should chance to fancy Mr. Rochester thinks well of you, take out these two pictures and compare them--say, "Mr. Rochester might probably win that noble lady's love, if he chose to strive for it; is it likely he would waste a serious thought on this indignent and insignifican plebian?" "I'll do it," I resolved; and having framed this determination, I grew calm, and fell asleep.

Information about time cannot be imparted in a straightforward way. Like furniture, it has to be tipped and tilted to get it through the door. If the past is a solid oak buffet whose legs must be unscrewed and whose drawers must be removed before, in an altered state, it can be upended into the entryway of our minds, then the future is a king-size waterbed that hardly stands a chance, especially if it needs to be brought up in an elevator. Those billions who persist in perceiving time as the pursuit of the future are continually buying waterbeds that will never make it beyond the front porch or the lobby. And if man's mission is to reside in the fullness of the present, then he's got no space for the waterbed, anyhow, not even if he could lower it through a skylight.

Our mind takes an inventory of past events and uses them to project the probability of success in the future. Depending on the information it gathers, we either move forward—or the fear response is triggered and forward progress is circumvented. Page 48

Recounting the experience of individuals brings home, as nothing else can, the sheer complexity of the choices they had to make, and the difficult and often opaque nature of the situations they confronted. Contemporaries could not see things as clearly as we can, with the gift of hindsight: they could not know in 1930 what was to come in 1933, they could not know in 1933 what was to come in 1939 or 1942 or 1945. If they had known, doubtless the choices they made would have been different. One of the greatest problems in writing history is to imagine oneself back in the world of the past, with all the doubts and uncertianties people faced in dealing with a future that for the historian has also become the past. Developments that seem inevitable in retrospect were by no means so at the time, and in writing this book I have tried to remind the reader repeatedly that things could easily have turned out very differently to the way they did at a number of points in the history of Germany in the second half of the nineteenth century and the first half of the twentieth. People make their own history, as Karl Marx once memorably observed, but not under conditions of their own choosing. These conditions included not only the historical context in which they lived, but also the way in which they thought, the assumptions they acted upon, and the principles and beliefs that informed their behavior. A central aim of this book is to re-create all these things for a modern readership, and to remind readers that, to quote another well-known aphorism about history, 'the past is a foreign country: they do things differently there.

Maybe who we were in the past informed who we chose to be in the future.

In the meantime, let us study things that are no more. It is necessary to know them, if only for the purpose of avoiding them. The counterfeits of the past assume false names, and gladly call themselves the future. This specter, this past, is given to falsifying its own passport. Let us inform ourselves of the trap. Let us be on our guard. The past has a visage, superstition, and a mask, hypocrisy. Let us denounce the visage and let us tear off the mask.

In this nineteenth century, the religious idea is undergoing a crisis. People are unlearning certain things, and they do well, provided that, while unlearning them they learn this: There is no vacuum in the human heart. Certain demolitions take place, and it is well that they do, but on condition that they are followed by reconstructions. In the meantime, let us study things which are no more. It is necessary to know them, if only for the purpose of avoiding them. The counterfeits of the past assume false names, and gladly call themselves the future. This spectre, this past, is given to falsifying its own passport. Let us inform ourselves of the trap. Let us be on our guard. The past has a visage, superstition, and a mask, hypocrisy. Let us denounce the visage and let us tear off the mask.

Having learned to write news, I now distrust newspapers as a source of information, and I am often surprised by historians who take them as primary source for knowing what really happened. I think newspapers should be read for information about how contemporaries construed events, rather than for reliable knowledge of events themselves.

The human brain works by identifying patterns. It uses information from the past to understand what is happening in the present and to anticipate the future. This strategy works elegantly in most situations. But we inevitably see patterns where they don’t exist. In other words, we are slow to recognize exceptions. There is also the peer-pressure factor. All of us have been in situations that looked ominous, and they almost always turn out to be innocuous. If we behave otherwise, we risk social embarrassment by overreacting. So we err on the side of underreacting.

The more I think on it the more I realize that certainty is an illusion. History was written by the winner, the news is provided with a spin and other people are opaque. We know nothing for certain. It used to be that the internet might provide information but it too is now nothing but opinion and scare mongering. Nothing can be relied upon. We have to look inside ourselves for anything of value – anything that can be relied upon – but it too is colored by our ego and personalities. So in the end, if the past is a colored view and the future a fancy, what do we have left? Simply to live in the moment…..

Changing our relationship to the past is a staple of therapy. But we talk far less about how our relationship to the future informs the present too. Our notion of the future can be just as powerful a roadblock to change as our notion of the past. In

The complex tactile movement of writing by hand stimulates our mind more effectively than typing. It activates multiple regions of the brain simultaneously, thereby imprinting what we learn on a deeper level. As a result, we retain information longer than we would by tapping it into an app.18 In one study, college students who were asked to take lecture notes by hand tested better on average than those who had typed out their notes. They were also able to better retain this information long after the exam.

And we should forget, day by day, what we have done; this is true non-attachment. And we should do something new. To do something new, of course we must know our past, and this is all right. But we should not keep holding onto anything we have done; we should only reflect on it. And we must have some idea of what we should do in the future. But the future is the future, the past is the past; now we should work on something new... This is "dana prajna paramita," to give something, or to create something for ourselves.

Herman Melville came to see me at the Consulate, looking much as he used to do (a little paler, and perhaps a little sadder), in a rough outside coat, and with his characteristic gravity and reserve of manner.... [W]e soon found ourselves on pretty much our former terms of sociability and confidence. Melville has not been well, of late; ... and no doubt has suffered from too constant literary occupation, pursued without much success, latterly; and his writings, for a long while past, have indicated a morbid state of mind.... Melville, as he always does, began to reason of Providence and futurity, and of everything that lies beyond human ken, and informed me that he had "pretty much made up his mind to be annihilated"; but still he does not seem to rest in that anticipation; and, I think, will never rest until he gets hold of a definite belief. It is strange how he persists -- and has persisted ever since I knew him, and probably long before -- in wondering to-and-fro over these deserts, as dismal and monotonous as the sand hills amid which we were sitting. He can neither believe, nor be comfortable in his unbelief; and he is too honest and courageous not to try to do one or the other. If he were a religious man, he would be one of the most truly religious and reverential; he has a very high and noble nature, and better worth immortality than most of us. [after what would be their last meeting]

I think it’s different for everyone, but all of us ignore warning signs and information to seek out the truth with our own eyes, or to hold on to hope where there is none.

As Daniel Levitin writes in The Organized Mind, information overload is worse for our focus than exhaustion or smoking marijuana.3

Our real human nature is love, mental clarity, creativity, and a zest for life that is informed by the past but no longer weighed down or controlled by it.

Too many writers cannot come to terms with the ways in which the past, like the future, is dark. There is so much we don't know, and to write truthfully about a life, your own or your mother's, or a celebrated figure's, an event, a crisis, another culture is to engage repeatedly with those patches of darkness, those nights of history, those places of unknowning. They tell us that there are limits to knowledge, that there are essential mysteries, starting with the notion that we know just what someone thought or felt in the absence of exact information.

Based on what? Who is this benevolent individual who has all information past, present, and future who can decide what the proper tax level should be that ensures a socially optimal market outcome?

It also means that cosmology doesn’t really have a well-defined concept of “now.” Or rather, the “now” you experience is highly specific to you, to where you are and to what you are doing. What does it mean to say “that supernova is going off now” if we see the light of it now, and we can watch the star explode now, but that light has been traveling for millions of years? The thing we’re watching is essentially fully in the past, but the “now” for that exploded star is unobservable to us, and we won’t receive any knowledge of it for millions of years, which makes it, to us, not “now,” but the future. When we think of the universe as existing in spacetime—a kind of all-encompassing universal grid in which space is three axes and time is a fourth—we can just think of the past and the future as distant points on the same fabric, stretching across the cosmos from its infancy to its end. To someone sitting at a different point on this fabric, an event that is part of the future to us might be the distant past to them. And the light (or any information) from an event that we won’t see for millennia is already streaming across spacetime toward us “now.” Is that event in the future, or the past, or, perhaps, both? It all depends on perspective.

Language allows us to represent autobiographical events in the past, present and future; we can imagine events that have not yet happened, that we wish to happen or fear will happen. Jerome Bruner first proposed narratives as the best candidate for how people give meaning to the world, themselves and dominated in our everyday representation of our lives, rather than narrower units that featured in the information processing paradigm at that time.

Freedom of opinion is a farce unless factual information is guaranteed and the facts themselves are not in dispute. In other words, factual truth informs political thought just as rational truth informs philosophical speculation.

Thomas Jefferson’s observation that people can’t be both “ignorant and free”18 also works in the inverse: people can’t be both informed and shackled to the state. Knowledge about the past is how the resistance can fight for a freer future.

Everything is perspectival, in other words, it all depends on your perspective, your frame of reference. Since our informational world is of mental abstractive construction, it’s always up to you to decide what’s real to you – everything you find real is indeed real to you, not necessarily real to others who are at the same time, for a lack of a better word, your past and future incarnations. We all are different points of view on oneself, within our own holographic self-reflection.

Wendell explains that my pain feels like it's in the present, but it's actually both in the past and the future. Therapists talk a lot about how the past informs the present- how our histories affect the ways we think, feel, and behave and how at some point in our lives, we have to let go of the fantasy of creating a better past. If we don't accept the notion that there's no redo, much as we try to get our parents or siblings or partners to fix what happened years ago, out pasts will keep us stuck. Changing our relationship to the past is a staple of therapy. But we talk far less about how our relationship to the future informs the present too. Our notion of the future can be just as powerful a roadblock to change as our notion of the past.

I saw her reflection behind me, in the mirror. I was speechless. Somehow I knew I wasn’t allowed to turn around—it was against the rules, whatever the rules of the place were—but we could see each other, our eyes could meet in the mirror, and she was just as glad to see me as I was to see her. She was herself. An embodied presence. There was psychic reality to her, there was depth and information. She was between me and whatever place she had stepped from, what landscape beyond. And it was all about the moment when our eyes touched in the glass, surprise and amusement, her beautiful blue eyes with the dark rings around the irises, pale blue eyes with a lot of light in them: hello! Fondness, intelligence, sadness, humor. There was motion and stillness, stillness and modulation, and all the charge and magic of a great painting. Ten seconds, eternity. It was all a circle back to her. You could grasp it in an instant, you could live in it forever: she existed only in the mirror, inside the space of the frame, and though she wasn’t alive, not exactly, she wasn’t dead either because she wasn’t yet born, and yet never not born—as somehow, oddly, neither was I. And I knew that she could tell me anything I wanted to know (life, death, past, future) even though it was already there, in her smile, the answer to all questions

But human memories change each time they are recalled, Jon. This is known as memory reconsolidation. It’s part of a natural updating mechanism that imbues even old memories with current information as you recall them. Thus, human memory does not so much record the past as hold knowledge likely to be useful in the future. That’s why forgetting is a human’s default state. By contrast, remembering requires a complex cascade of chemistry. Were I to increase the concentration of protein kinase C at your synapses, your memory retention would double.

I cannot shun the past because it contains information that is useful to script future goals. Looking back into the opaque window of reductive retrospect, what essential opportunities exist today that beckon one to seek with unrestrained enthusiasm? What iridescent signals flare from our conceptual self that if we heedlessly ignore their luminous summons, such deliberate acts of omission will suture the apex of our souls, relegating us to the dreaded curse of mucking along in an ordinary life stalled out by our overweening fear of estrangement?

I viewed with regret the many hours I have spent in indolence, and now sorely felt the want of that information which those hours would have given me had they been judidiously expended. But since they are past and cannot be recalled, I dash from me the gloomy thought, and resolved in future, to redouble my exertions and at least endeavor to promote those two primary objects of human existence, by giving them the aid of that portion of talents which nature and fortune have bestowed upon me; or in future, to live for MANKIND, as I have hertofore lived FOR MYSELF.

What is a price? It is a proposed point of agreement between a buyer and seller. The proposal is the key. It is not a marching order. Past prices represent deals done in history. Current prices represent possible deals in the future. Prices embed vast information about perceived realities: resource availability, consumer demand, cultural biases and habits, speculations about the future. The price is also an amazing tool. It provides an objective basis for accounting and the assessment of profit and loss. Without prices, real prices rooted in real market experience, we’d been lost.

Indeed, why even study history? The brief response is because our understandings of the past—who we are, where we came from, why we are here—inform our definitions of who we are in the present and have real implications and applicability for actions taken by us or in our name to shape the future.

I believe this movement will prevail. I don’t mean it will defeat, conquer, or create harm to someone else. Quite the opposite. I don’t tender the claim in an oracular sense. I mean that the thinking that informs the movement’s goals will reign. It will soon suffuse most institutions, but before then, it will change a sufficient number of people so as to begin the reversal of centuries of frenzied self-destructive behavior. Some say it is too late, but people never change when they are comfortable. Helen Keller threw aside the gnawing fears of chronic bad news when she declared, “I rejoice to live in such a splendidly disturbing time!” In such a time, history is suspended and thus unfinished. It will be the stroke of midnight for the rest of our lives. My hopefulness about the resilience of human nature is matched by the gravity of our environmental and social condition. If we squander all our attention on what is wrong, we will miss the prize: In the chaos engulfing the world, a hopeful future resides because the past is disintegrating before us. If that is difficult to believe, take a winter off and calculate what it requires to create a single springtime. It’s not too late for the world’s largest institutions and corporations to join in saving the planet, but cooperation must be on the planet’s terms. The “Help Wanted” signs are everywhere. All people and institutions including commerce, governments, schools, churches and cities, need to learn from life and reimagine the world from the bottom up, based on the first principles if justice and ecology. Ecological restoration is extraordinarily simple: You remove whatever prevents the system from healing itself. Social restoration is no different. We have the heart, knowledge, money and sense to optimize out social and ecological fabric. It is time for all that is harmful to leave. One million escorts are here to transform the nightmares of empire and the disgrace of war on people and place. We are the transgressors and we are the forgivers. “We” means all of us, everyone. There can be no green movement unless there is also a black, brown and copper movement. What is more harmful resides within is, the accumulated wounds of the past, the sorrow, shame, deceit, and ignominy shared by every culture, passed down to every person, as surely as DNA, as history of violence and greed. There is not question that the environmental movement is most critical to our survival. Our house is literally burning, and it is only logical that environmentalists expect the social justice movement to get on the environmental bus. But is actually the other way around; the only way we are going to put out this fire is to get on the social justice bus and heal our wounds, because in the end, there is only one bus. Armed with that growing realization, we can address all that is harmful externally. What will guide us is a living intelligence that creates miracles every second, carried forth by a movement with no name.

Introductory paragraph incorporating the thesis: After a challenging childhood marked by adversity, Adam Parrish has become a successful freshman at Harvard University. In the past, he had spent his time doubting himself, fearing he would become like his father, obsessing that others could see his trailer-park roots, and idealizing wealth, but now he has built a new future where no one has to know where he's come from. Before becoming a self-actualized young man at Harvard, Adam had been deeply fascinated by the concept of the ley lines and also supernaturally entangled with one of the uncanny forests located along one, but he has now focused on the real world, using only the ghost of magic to fleece other students with parlor trick tarot card readings. He hasn't felt like himself for months, but he is going to be just fine. Followed by three paragraphs with information that supports the thesis. First: Adam understands that suffering is often transient, even when it feels permanent. This too shall pass, etc. Although college seems like a lifetime, it is only four years. Four years is only a lifetime if one is a guinea pig. Second paragraph, building on the first point: Magic has not always been good for Adam. During high school, he frequently immersed himself in it as a form of avoidance. Deep down, he fears that he is prone to it as his father is prone to abuse, and that it will eventually make him unsuitable for society. By depriving himself of magic, he forces himself to become someone valuable to the unmagic world, i.e. the Crying Club. Third paragraph, with the most persuasive point: Harvard is a place Ronan Lynch cannot be, because he cannot survive there, either physically or socially. Without such hard barriers, Adam will surely continue to return to Ronan Lynch again and again, and thus fall back in with bad habits. He will never achieve the life of financial security and recognition he planned. Thesis restated, bringing together all the information to prove it: Although life is unbearable now, and Adam Parrish seems to have lost everything important to him in the present by pursuing the things important to him in the past, he will be fine. Concluding paragraph describing what the reader just learned and why it is important for them to have learned it: He will be fine. He will be fine. He will be fine. He will be fine.

Fear seems to exist only in our imagination. Without imagination, without the ability to see our place in the future, to work out the consequence of a particular event in all its gruesome detail, we would be quite fearless. I suppose that is why serious violent accidents, such as car crashes, avalanches, and long bouncing falls are frequently described as not frightening while actually taking place. It’s as if so much is happening to you, so much information is rushing into your mind that you have no time to imagine what the outcome might be. Things seem to happen in slow motion, as if the speed at which your mind is operating is affecting your perception of time. The future is simply a matter of fact, an emotionless reality – you will be dead – and that is that. Only the present, what is happening to you at this very instant, concerns you. Because of this, you are unable to extrapolate what the future will be like as a result of what is happening to you now. All you can do is to experience the present, nothing more. Deprived of the ability to imagine the future, you are fearless; suddenly there is nothing to be scared about. You have no time to ponder on death’s significance or fear what it may feel like. In the cataclysmic violence of the accident you lose not only the future but the past as well. You lose all possible reasons for fear, unable as you are

But he had expressed to Mme. du Chatelet the hope that a way out might lie in applying philosophy to history, and endeavoring to trace, beneath the flux of political events, the history of the human mind. 'Only philosophers should write history,' he said. 'In all nations, history is disfigured by fable, till at last philosophy comes to enlighten man; and when it does finally arrive in the midst of darkness, it finds the human mind so blinded centuries of error, that it can hardly undeceive it; it finds ceremonies, facts and monuments, heaped up to prove lies.' 'History,' he concludes, 'is after all nothing but a pack of tricks which we play upon the dead;' we transform the past to suit our wishes for the future, and in the upshot 'history proves that anything can be proved by history.

The thought of experiencing Kalachakra as expressed by Maria Sabina stretches the boundaries of believability, but the subjective reports of a timeless, infinite psychedelic space where the size of the universe is revealed and everything in the past and the future has already occurred is common enough to conclude that this experience is not only possible, but that it might be the end-point of expanded human consciousness

...the past, like the future, is dark. There is so much we don't know, and to write truthfully about a life, your own or your mother's, or a celebrated figure's, an event, a crisis, another culture is to engage repeatedly with those patches of darkness, those nights of history, those places of unknowing. They tell us that there are limits to knowledge, that there are essential mysteries, starting with the notion that we know just what someone thought or felt in the absence of exact information. Often enough we don't know such things even when it comes to ourselves, let alone someone who perished in an epoch whose very textures and reflexes were unlike ours. Filling in the blanks replaces the truth that we don't entirely know with the false sense that we do. We know less when we erroneously think we know than when we recognize that we don't.

A Day Away We often think that our affairs, great or small, must be tended continuously and in detail, or our world will disintegrate, and we will lose our places in the universe. That is not true, or if it is true, then our situations were so temporary that they would have collapsed anyway. Once a year or so I give myself a day away. On the eve of my day of absence, I begin to unwrap the bonds which hold me in harness. I inform housemates, my family and close friends that I will not be reachable for twenty-four hours; then I disengage the telephone. I turn the radio dial to an all-music station, preferably one which plays the soothing golden oldies. I sit for at least an hour in a very hot tub; then I lay out my clothes in preparation for my morning escape, and knowing that nothing will disturb me, I sleep the sleep of the just. On the morning I wake naturally, for I will have set no clock, nor informed my body timepiece when it should alarm. I dress in comfortable shoes and casual clothes and leave my house going no place. If I am living in a city, I wander streets, window-shop, or gaze at buildings. I enter and leave public parks, libraries, the lobbies of skyscrapers, and movie houses. I stay in no place for very long. On the getaway day I try for amnesia. I do not want to know my name, where I live, or how many dire responsibilities rest on my shoulders. I detest encountering even the closest friend, for then I am reminded of who I am, and the circumstances of my life, which I want to forget for a while. Every person needs to take one day away. A day in which one consciously separates the past from the future. Jobs, lovers, family, employers, and friends can exist one day without any one of us, and if our egos permit us to confess, they could exist eternally in our absence. Each person deserves a day away in which no problems are confronted, no solutions searched for. Each of us needs to withdraw from the cares which will not withdraw from us. We need hours of aimless wandering or spates of time sitting on park benches, observing the mysterious world of ants and the canopy of treetops. If we step away for a time, we are not, as many may think and some will accuse, being irresponsible, but rather we are preparing ourselves to more ably perform our duties and discharge our obligations. When I return home, I am always surprised to find some questions I sought to evade had been answered and some entanglements I had hoped to flee had become unraveled in my absence. A day away acts as a spring tonic. It can dispel rancor, transform indecision, and renew the spirit.

The unencumbered mind recalls all that it has read, all that pleased the eye, and delighted the ear, and reflecting on every idea which either observation, or experience, or discourse has produced, gains new information by every reflection. The intellect contemplates all the former scenes of life; views by anticipation those that are yet to come; and blends all ideas of past and future in the actual enjoyment of the present moment.

In this nineteenth century, the religious idea is undergoing a crisis. People are unlearning certain things, and they do well, provided that, while unlearning them they learn this: There is no vacuum in the human heart. Certain demolitions take place, and it is well that they do, but on condition that they are followed by reconstructions. In the meantime, let us study things which are no more. It is necessary to know them, if only for the purpose of avoiding them. The counterfeits of the past assume false names, and gladly call themselves the future. This spectre, this past, is given to falsifying its own passport. Let us inform ourselves of the trap. Let us be on our guard. The past has a visage, superstition, and a mask, hypocrisy. Let us denounce the visage and let us tear off the mask. As for convents, they present a complex problem, — a question of civilization, which condemns them; a question of liberty, which protects them.

the past, like the future, is dark. There is so much we don’t know, and to write truthfully about a life, your own or your mother’s, or a celebrated figure’s, an event, a crisis, another culture is to engage repeatedly with those patches of darkness, those nights of history, those places of unknowing. They tell us that there are limits to knowledge, that there are essential mysteries, starting with the notion that we know just what someone thought or felt in the absence of exact information. Often

Starting from a completely unexpected event, your System 1 made as much sense as possible of the situation—two simple words, oddly juxtaposed—by linking the words in a causal story; it evaluated the possible threat (mild to moderate) and created a context for future developments by preparing you for events that had just become more likely; it also created a context for the current event by evaluating how surprising it was. You ended up as informed about the past and as prepared for the future as you could be.

Quantum physics tells us that no matter how thorough our observation of the present, the (unobserved) past, like the future, is indefinite and exists only as a spectrum of possibilities. The universe, according to quantum physics, has no single past, or history. The fact that the past takes no definite form means that observations you make on a system in the present affect its past. That is underlined rather dramatically by a type of experiment thought up by physicist John Wheeler, called a delayed-choice experiment. Schematically, a delayed-choice experiment is like the double-slit experiment we just described, in which you have the option of observing the path that the particle takes, except in the delayed-choice experiment you postpone your decision about whether or not to observe the path until just before the particle hits the detection screen. Delayed-choice experiments result in data identical to those we get when we choose to observe (or not observe) the which-path information by watching the slits themselves. But in this case the path each particle takes—that is, its past—is determined long after it passed through the slits and presumably had to “decide” whether to travel through just one slit, which does not produce interference, or both slits, which does. Wheeler even considered a cosmic version of the experiment, in which the particles involved are photons emitted by powerful quasars billions of light-years away. Such light could be split into two paths and refocused toward earth by the gravitational lensing of an intervening galaxy. Though the experiment is beyond the reach of current technology, if we could collect enough photons from this light, they ought to form an interference pattern. Yet if we place a device to measure which-path information shortly before detection, that pattern should disappear. The choice whether to take one or both paths in this case would have been made billions of years ago, before the earth or perhaps even our sun was formed, and yet with our observation in the laboratory we will be affecting that choice. In

try to visualize all the streams of human interaction, of communication. All those linking streams flowing in and between people, through text, pictures, spoken words and TV commentaries, streams through shared memories, casual relations, witnessed events, touching pasts and futures, cause and effect. Try to see this immense latticework of lakes and flowing streams, see the size and awesome complexity of it. This huge rich environment. This waterway paradise of all information and identities and societies and selves.

According to the currently established laws of nature, the future, the present, and the past all exist in the same way. That's because, regardless of what you mean by 'exist', there is nothing in these laws that distinguishes one moment of time from any other. The past, therefore, exists in just the same way as the present. While the situation is not entirely settled, it seems that the laws of nature preserve information entirely, so all the details that make up you and the story of your grandmother's life are immortal.

Let’s step back. Every year between 1950 and 2000, Americans increased their productivity about 1 to 4 percent.1 Since 2005, however, this growth has slowed in advanced economies, with a productivity decrease recorded in the United States in 2016.2 Maybe our rapidly evolving technology that promises us near-limitless options to keep us busy is not, in fact, making us more productive? One possible explanation for our productivity slowdown is that we’re paralyzed by information overload. As Daniel Levitin writes in The Organized Mind, information overload is worse for our focus than exhaustion or smoking marijuana.3 It stands to reason, then, that to be more productive we need a way to stem the tide of digital distractions. Enter the Bullet Journal, an analog solution that provides the offline space needed to process, to think, and to focus. When you open your notebook, you automatically unplug. It momentarily pauses the influx of information so your mind can catch up. Things become less of a blur, and you can finally examine your life with greater clarity.

Our evolving self-concept guides our daily actions, organizes our information processing, and fosters a stout mental predisposition that assists our ego maintain a fibrous self-image. Self-concept is not restricted to a bare assessment of what role we presently fulfill in society. Our self-image is an endogenous alloy that includes an agglomeration of past selves and possible future selves. Future selves or ‘possible selves’ represent a person’s ideas of what they might become, what they aspire to become, and what they are afraid of becoming.

Past successes may be inspirational and encouraging, but they are not by themselves reliable indicators of or guides to future success. The most efficacious changes in any system are informed not by successes but by failures. The surest way for the designer of any system to achieve success is to recognize and correct the flaws of predecessor systems, whether they be in building codes or in banking policies or in bridges.25 The history of civilization itself has been one of rises and falls, of successes and failures. Some of these have been of empires, dynasties, families; others have been of nations, states, and cities. Common to all of them has been the human element, embodied in the ruler and the ruled alike. Given that the ultimate unit of civilization is the individual, we need look no further than within ourselves to gain insight into the world and its ways, including the failure of its institutions and its systems. And, just as those institutions and systems are made up of individual people and things, so ultimately must we look to ourselves and to how we interact with the world, both given and made, whenever something goes wrong.

Therapists talk a lot about how the past informs the present—how our histories affect the ways we think, feel, and behave and how at some point in our lives, we have to let go of the fantasy of creating a better past. If we don’t accept the notion that there’s no redo, much as we try to get our parents or siblings or partners to fix what happened years ago, our pasts will keep us stuck. Changing our relationship to the past is a staple of therapy. But we talk far less about how our relationship to the future informs the present too. Our notion of the future can be just as powerful a roadblock to change as our notion of the past.

The psychologists Matthew Baldwin and Joris Lammers have shown, for example, that temporal framing can dramatically affect how liberals and conservatives evaluate different environmental policy options.18 Their work starts with the observation that conservatives tend to focus on the past, while liberals are more likely to focus on the future. As an exaggerated, but informative, characterization of this difference might put it, conservatives think that because the present is worse than the past, we need to restore earlier policies, whereas liberals think that because the future will be worse than the present, we need to change existing policies.

a metaphor, visiting the Sistine chapel does more than conceptually advance your knowledge of Michaelango’s view of final judgment, as visiting the Grand Canyon does more than provide you information about the history of the Colorado River. There are sensibilities and emotions that are shaped by the whole experience. So also patristic and medieval theology can function to shape theological values and inclinations we will likely lack so long as we work narrowly within Reformation and modern theology alongside the Bible. It is an enriching, formative experience, comparable to traveling to a foreign country and being immersed in the culture and geography.

At some point the future becomes reality. And then it quickly becomes the past. In his novel, George Orwell depicted the future as a dark society dominated by totalitarianism. People are rigidly controlled by a dictator named Big Brother. Information is restricted, and history is constantly being rewritten. The protagonist works in a government office, and I'm pretty sure his job is to rewrite words. Whenever a new history is written, the old histories all have to be thrown out. In the process, words are remade, and the meanings of current words are damaged. What with history being rewritten so often, nobody knows what is true anymore. They lose track of who is an enemy and who an ally. It's that kind of story.

Legally Kidnapped: The Case Against Child Protective Services is a radical book at its core. It seeks to strike the root of the problem rather than feverishly vying for compromise. This book is a journey inside an agency that has carelessly and often unnecessarily disrupted families throughout the country. With over 400,000 children in the United States currently in the custody of this organization, it is imperative to explore the true intentions and motives behind its work (1). This is a book about Child Protective Services, assembled by a former CPS investigator who has worked to expose the agency; it is dedicated to the past, current and future victims of an agency which has hurt parents and children time and time again. Though it may seem extreme, the information divulged to you is backed by facts and experience.

It’s the job of writers and explorers to see more, to travel light when it comes to preconception, to go into the dark with their eyes open. Not all of them aspire to do so or succeed. Nonfiction has crept closer to fiction in our time in ways that are not flattering to fiction, in part because too many writers cannot come to terms with the ways in which the past, like the future, is dark. There is so much we don’t know, and to write truthfully about a life, your own or your mother’s, or a celebrated figure’s, an event, a crisis, another culture is to engage repeatedly with those patches of darkness, those nights of history, those places of unknowing. They tell us that there are limits to knowledge, that there are essential mysteries, starting with the notion that we know just what someone thought or felt in the absence of exact information

Historians have been quick to pounce on the blind spots in Grant’s report. Less noticed is that he almost immediately recanted what he wrote. As early as January 12, 1866, Carl Schurz informed his wife that “Grant feels very bad about his thoughtless move and has openly expressed regret for what he has done.”102 When Schurz encountered Grant at a soldiers’ reunion in December 1868, Grant was still more regretful, admitting that on his southern tour “I traveled as the general-in-chief and people who came to see me tried to appear to the best advantage. But I have since come to the conclusion that you were right and I was wrong.”103 Here Grant echoed a famous line Abraham Lincoln had written to him, showing he was a big enough man to confess frankly to past error. In the future, he wouldn’t pull his punches about black-white relations in the South

The post-totalitarian system touches people at every step, but it does so with its ideological gloves on. This is why life in the system is so thoroughly permeated with hypocrisy and lies: government by bureaucracy is called popular government; the working class is enslaved in the name of the working class; the complete degradation of the individual is presented as his or her ultimate liberation; depriving people of information is called making it available; the use of power to manipulate is called the public control of power, and the arbitrary abuse of power is called observing the legal code; the repression of culture is called its development; the expansion of imperial influence is presented as support for the oppressed; the lack of free expression becomes the highest form of freedom; farcical elections become the highest form of democracy; banning independent thought becomes the most scientific of world views; military occupation becomes fraternal assistance. Because the regime is captive to its own lies, it must falsify everything. It falsifies the past. It falsifies the present, and it falsifies the future. It falsifies statistics. It pretends not to possess an omnipotent and unprincipled police apparatus. It pretends to respect human rights. It pretends to persecute no one. It pretends to fear nothing. It pretends to pretend nothing. Individuals need not believe all these mystifications, but they must behave as though they did, or they must at least tolerate them in silence, or get along well with those who work with them. For this reason, however, they must live within a lie. They need not accept the lie. It is enough for them to have accepted their life with it and in it. For by this very fact, individuals confirm the system, fulfil the system, make the system, are the system.

The surprise pointed up a continuing of American Intelligence. The various intelligence agencies poured a vast amount of information into Washington; they knew the numbers of divisions, guns, tanks, and naval craft of potential enemies. But this intelligence could not be evaluated because Washington had not even one pipeline into official circles of enemy capitals; they could not even estimate what the potential aggressor was thinking or might do. This was no change from the past. In December 1941, American Intelligence knew that strong carrier task forces of the Imperial Japanese Navy had left port. But not understanding official Japanese thinking, the fact had meant nothing to Washington. The situation in 1950 was no change from the past, and there would be little change in the future. Now, Sunday morning 25 June, there were observers in Washington who recalled a similar shock on another Sunday eight and one half years before.

In these moments, I acted not, as I most often did, as death’s enemy, but as its ambassador. I had to help those families understand that the person they knew—the full, vital independent human—now lived only in the past and that I needed their input to understand what sort of future he or she would want: an easy death or to be strung between bags of fluids going in, others coming out, to persist despite being unable to struggle. Had I been more religious in my youth, I might have become a pastor, for it was the pastoral role I’d sought. — With my renewed focus, informed consent—the ritual by which a patient signs a piece of paper, authorizing surgery—became not a juridical exercise in naming all the risks as quickly as possible, like the voiceover in an ad for a new pharmaceutical, but an opportunity to forge a covenant with a suffering compatriot: Here we are together, and here are the ways through—I promise to guide you, as best as I can, to the other side.

NO, WE DO NOT HAVE PENS! Bring your own. You'll need them. You see, like every other department in the city, Records runs on Almighty Forms. There are forms that tell the Night Mayor's office what we hunters are doing - starting an investigation, ending one, or reaching various points along the way. There are forms that make things happen, from installing rat traps to getting lab work done. There are forms with which to requisition peep-hunting equipment, from tiger cages to Tasers. (The form for commandeering a genuine NYC garbage truck may be thirty-four pages long, but one day I will think of some reason to fill it out, I swear to you.) There are even forms that activate other forms or switch them off, that cause other forms to mutate, thus bringing newly formed forms into the world. Put together, all these forms are the vast spiral of information that defines us, guides our growth, and makes sure our future looks like our past - they are the DNA of the Night Watch.

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

Mainstream US culture prompted this sense of belonging to some of its citizens - those who were white, who had secure enough jobs to be consumers, and who felt entitled to the historical wealth of the country despite the horrible toll some of it had taken on others. Like my parents, people wanted to put the difficulties of the past behind them, ignoring the legacies of those difficulties. They signed onto a future that was bright, and in which they were privileged. They were better-off because they were better people , the reasoning generally went, omitting the point that many such opportunities had often been purchased at other people's expense. Once people signed on to a worldview and its spokespersons, it was hard to shake their perception of the world as it was constantly reinforced by a selective input of information. They believed only what their leaders said, regardless of whether or not it was firmly grounded in fact. Remembering my earnest childhood patriotism, I called this phenomenon a sense of allegiance.

Our memories are unreliable. We often trick ourselves into believing things about our experiences that are biased and inaccurate. Studies suggest that our recollection of how we felt can greatly differ from the way an experience actually made us feel. We can remember wonderful events in a negative way, and negative events in a positive way. Harvard psychologist Dan Gilbert likens our memories to painted portraits instead of photographs, where our mind artistically interprets memory. 20 It’s important to keep an accurate record of how things actually happened, because we often make decisions based on our past experiences. If we operate entirely on memory, we’re apt to repeat our mistakes by fooling ourselves into believing that something had an effect it actually did not. Good or bad, big or small, jot it down. Over the days, months, and years, they will form a pretty accurate roadmap of your life. Understanding how we got to where we are today will allow us to make more informed decisions as we plot our course forward.

But what separates human consciousness from the consciousness of animals? Humans are alone in the animal kingdom in understanding the concept of tomorrow. Unlike animals, we constantly ask ourselves “What if?” weeks, months, and even years into the future, so I believe that Level III consciousness creates a model of its place in the world and then simulates it into the future, by making rough predictions. We can summarize this as follows: Human consciousness is a specific form of consciousness that creates a model of the world and then simulates it in time, by evaluating the past to simulate the future. This requires mediating and evaluating many feedback loops in order to make a decision to achieve a goal. By the time we reach Level III consciousness, there are so many feedback loops that we need a CEO to sift through them in order to simulate the future and make a final decision. Accordingly, our brains differ from those of other animals, especially in the expanded prefrontal cortex, located just behind the forehead, which allows us to “see” into the future. Dr. Daniel Gilbert, a Harvard psychologist, has written, “The greatest achievement of the human brain is its ability to imagine objects and episodes that do not exist in the realm of the real, and it is this ability that allows us to think about the future. As one philosopher noted, the human brain is an ‘anticipation machine,’ and ‘making the future’ is the most important thing it does.” Using brain scans, we can even propose a candidate for the precise area of the brain where simulation of the future takes place. Neurologist Michael Gazzaniga notes that “area 10 (the internal granular layer IV), in the lateral prefrontal cortex, is almost twice as large in humans as in apes. Area 10 is involved with memory and planning, cognitive flexibility, abstract thinking, initiating appropriate behavior, and inhibiting inappropriate behavior, learning rules, and picking out relevant information from what is perceived through the senses.” (For this book, we will refer to this area, in which decision making is concentrated, as the dorsolateral prefrontal cortex, although there is some overlap with other areas of the brain.)

Perhaps the most striking illustration of Bayes’s theorem comes from a riddle that a mathematics teacher that I knew would pose to his students on the first day of their class. Suppose, he would ask, you go to a roadside fair and meet a man tossing coins. The first toss lands “heads.” So does the second. And the third, fourth . . . and so forth, for twelve straight tosses. What are the chances that the next toss will land “heads” ? Most of the students in the class, trained in standard statistics and probability, would nod knowingly and say: 50 percent. But even a child knows the real answer: it’s the coin that is rigged. Pure statistical reasoning cannot tell you the answer to the question—but common sense does. The fact that the coin has landed “heads” twelve times tells you more about its future chances of landing “heads” than any abstract formula. If you fail to use prior information, you will inevitably make foolish judgments about the future. This is the way we intuit the world, Bayes argued. There is no absolute knowledge; there is only conditional knowledge. History repeats itself—and so do statistical patterns. The past is the best guide to the future.

She keeps her fingers on Faye’s face. Faye closes her eyes against tears. When she opens them Julie is still looking at her. She’s smiling a wonderful smile. Way past twenty. She takes Faye’s hands.“‘Then tell them to look closely at men’s faces. Tell them to stand perfectly still, for time, and to look into the face of a man. A man’s face has nothing on it. Look closely. Tell them to look. And not at what the faces do–men’s faces never stop moving–they’re like antennae. But all the faces do is move through different configurations of blankness.’ Faye looks for Julie’s eyes in the mirror. Julie says, ‘Tell them there are no holes for your fingers in the masks of men. Tell them how could you ever even hope to have what you can’t grab onto.’ Julie turns her makeup chair and looks up at Faye. ‘That’s when I love you, if I love you,’ she whispers, running a finger down her white powdered cheek, reaching to trace an angled line of white onto Faye’s own face. 'Is when your face moves into expression. Try to look out from yourself, different, all the time. Tell people that you know your face is at least pretty at rest.’ 'You asked me once how poems informed me,’ she says. Almost a whisper–her microphone voice. 'And you asked whether we, us, depended on the game, to even be. Baby?’–lifting Faye’s face with one finger under the chin–'Remember? Remember the ocean? Our dawn ocean, that we loved? We loved it because it was like us, Faye. That whole ocean was obvious. We were looking at something obvious, the whole time.’ She pinches a nipple, too softly for Faye even to feel. 'Oceans are only oceans when they move,’ Julie whispers. 'Waves are what keep oceans from just being very big puddles. Oceans are just their waves. And every wave in the ocean is finally going to meet what it moves toward, and break. The whole thing we looked at, the whole time you asked, was obvious. It was obvious and a poem because it was us. See things like that, Faye. Your own face, moving into expression. A wave, breaking on a rock, giving up its shape in a gesture that expresses that shape. See?’ It wasn’t at the beach that Faye had asked about the future. It was in Los Angeles. And what about the anomalous wave that came out of nowhere and broke on itself? Julie is looking at Faye. 'See?’ Faye’s eyes are open. They get wide. 'You don’t like my face at rest?

Science fiction writers construct an imaginary future; historians attempt to reconstruct the past. Ultimately, both are seeking to understand the present. In this essay, we blend the two genres to imagine a future historian looking back on a past that is our present and (possible) future. The occasion is the tercentenary of the end of Western culture (1540–2093); the dilemma being addressed is how we—the children of the Enlightenment—failed to act on robust information about climate change and knowledge of the damaging events that were about to unfold. Our historian concludes that a second Dark Age had fallen on Western civilization, in which denial and self-deception, rooted in an ideological fixation on “free” markets, disabled the world’s powerful nations in the face of tragedy. Moreover, the scientists who best understood the problem were hamstrung by their own cultural practices, which demanded an excessively stringent standard for accepting claims of any kind—even those involving imminent threats. Here, our future historian, living in the Second People’s Republic of China, recounts the events of the Period of the Penumbra (1988–2093) that led to the Great Collapse and Mass Migration (2073–2093).

A future marriage, or a past one, may be investigated and explained in terms of writing by one of its parties, but it is doubtful whether an existing marriage can ever be described directly in the first person and convey a sense of reality. Even those writers who suggest some of the substance of married life best, stylise heavily, losing the subtlety of the relationship at the price of a few accurately recorded, but isolated, aspects. To think at all objectively about one’s own marriage is impossible, while a balanced view of other people’s marriage is almost equally hard to achieve with so much information available, so little to be believed. Objectivity is not, of course, everything in writing; but, even after one has cast objectivity aside, the difficulties of presenting marriage are inordinate. Its forms are at once so varied, yet so constant, providing a kaleidoscope, the colours of which are always changing, always the same. The moods of a love affair, the contradictions of friendship, the jealousy of business partners, the fellow feeling of opposed commanders in total war, these are all in their way to be charted. Marriage, partaking of such – and a thousand more – dual antagonisms and participations, finally defies definition.

Mr. Babbitt is a stout upholder of tradition and continuity, and he knows, with all his immense and encyclopaedic information, that the Christian religion is an essential part of the history of our race. Humanism and religion are thus, as historical facts, by no means parallel; humanism has been sporadic, but Christianity continuous. It is quite irrelevant to conjecture the possible development of the European races without Christianity — to imagine, that is, a tradition of humanism equivalent to the actual tradition of Christianity. For all we can say is that we should have been very different creatures, whether better or worse. Our problem being to form the future, we can only form it on the materials of the past; we must use our heredity, instead of denying it. The religious habits of the race are still very strong, in all places, at all times, and for all people. There is no humanistic habit: humanism is, I think, merely the state of mind of a few persons in a few places at a few times. To exist at all, it is dependent upon some other attitude, for it is essentially critical — I would even say parasitical. It has been, and can still be, of great value; but it will never provide showers of partridges or abundance of manna for the chosen peoples.

Dopey, in out of his depth, began to look desperate. "Debbie Mancuso," he yelled, "and I are not having sex!" I saw my mom and Andy exchange a quick, bewildered glance. "I should certainly hope not," Doc, Dopey's little brother, said as he breezed past us. "But if you are, Brad, I hope you're using condoms. While a good-quality latex condom has a failure rate of about two percent when used as directed, typically the failure rate averages closer to twelve percent. That makes them only about eighty-five percent effective against preventing pregnancy. If used with a spermicide, the effectiveness improves dramatically. And condoms are our best defense - though not as good, of course, as abstention - against some STDs, including HIV." Everyone in the kitchen - my mother, Andy, Dopey, Sleepy, and I - stared at Doc, who is, as I think I mentioned before, twelve. "You," I finally said, "have way too much time on your hands." Doc shrugged. "It helps to be informed. While I myself am not sexually active at the current time, I hope to become so in the near future." He nodded toward the stove. "Dad, your chimichangas, or whatever they are, are on fire." While Andy jumped to put out his cheese fire, my mother stood there, apparently, for once in her life, at a loss for words.

For almost all astronomical objects, gravitation dominates, and they have the same unexpected behavior. Gravitation reverses the usual relation between energy and temperature. In the domain of astronomy, when heat flows from hotter to cooler objects, the hot objects get hotter and the cool objects get cooler. As a result, temperature differences in the astronomical universe tend to increase rather than decrease as time goes on. There is no final state of uniform temperature, and there is no heat death. Gravitation gives us a universe hospitable to life. Information and order can continue to grow for billions of years in the future, as they have evidently grown in the past. The vision of the future as an infinite playground, with an unending sequence of mysteries to be understood by an unending sequence of players exploring an unending supply of information, is a glorious vision for scientists. Scientists find the vision attractive, since it gives them a purpose for their existence and an unending supply of jobs. The vision is less attractive to artists and writers and ordinary people. Ordinary people are more interested in friends and family than in science. Ordinary people may not welcome a future spent swimming in an unending flood of information. A darker view of the information-dominated universe was described in the famous story “The Library of Babel,” written by Jorge Luis Borges in 1941.§ Borges imagined his library, with an infinite array of books and shelves and mirrors, as a metaphor for the universe. Gleick’s book has an epilogue entitled “The Return of Meaning,” expressing the concerns of people who feel alienated from the prevailing scientific culture. The enormous success of information theory came from Shannon’s decision to separate information from meaning. His central dogma, “Meaning is irrelevant,” declared that information could be handled with greater freedom if it was treated as a mathematical abstraction independent of meaning. The consequence of this freedom is the flood of information in which we are drowning. The immense size of modern databases gives us a feeling of meaninglessness. Information in such quantities reminds us of Borges’s library extending infinitely in all directions. It is our task as humans to bring meaning back into this wasteland. As finite creatures who think and feel, we can create islands of meaning in the sea of information. Gleick ends his book with Borges’s image of the human condition: We walk the corridors, searching the shelves and rearranging them, looking for lines of meaning amid leagues of cacophony and incoherence, reading the history of the past and of the future, collecting our thoughts and collecting the thoughts of others, and every so often glimpsing mirrors, in which we may recognize creatures of the information.

with “This is a class assignment,” and (2) they had to engage the interactions with a straight face. They couldn’t give away the punchline. The exchanges went something like this: Students (walking in a group toward a stranger in a mall): “Excuse me, sir!” Stranger (looking around and awkwardly shifting bags of clothes): “Uhh, yeah? Me?” Students: “Yes! You. I was walking by, saw you, and wondered: Will you be my friend? Can I see pictures of your family? What are your political preferences? Can I see the pictures of your tattoos? What are your religious preferences? Why? Are you pro-choice? How come? Who are your favorite musicians? We’re going to read you a list of probing, introspective quotes, and you simply give us a thumbs up or a thumbs down if you like them or don’t like them. If you feel angry about a quote, tell us why.” And so on. My students had to video each interaction. And yes, it was as awkward and cringey as you can imagine. According to the papers they had to write after the fact, the assignment stirred up quite a bit of reflection. In a few short years, my students had come to believe they had “friends” because they knew some information about people. They thought they were connecting with those people. The exercise helped them see that our social media exchanges are anything but normal. The thumbs ups and thumbs downs are anything but connecting. The reality is that most of us don’t have any friends. Until recently, friendship was about enduring the awkwardness and ugliness of human

All that we have seen in this work shows us one clear fact: The Qur'an, this extraordinary book which was revealed to the Seal of the Prophets, Muhammad (saas), is a source of inspiration and true knowledge. The book of Islam-no matter what subject it refers to-is being proved as Allah's word as each new piece of historical, scientific or archaeological information comes to light. Facts about scientific subjects and the news delivered to us about the past and future, facts that no one could have known at the time of the Qur'an's revelation, are announced in its verses. It is impossible for this information, examples of which we have discussed in detail in this book, to have been known with the level of knowledge and technology available in 7th century Arabia. With this in mind, let us ask: Could anyone in 7th century Arabia have known that our atmosphere is made up of seven layers? Could anyone in 7th century Arabia have known in detail the various stages of development from which an embryo grows into a baby and then enters the world from inside his mother? Could anyone in 7th century Arabia have known that the universe is "steadily expanding," as the Qur'an puts it, when modern scientists have only in recent decades put forward the idea of the "Big Bang"? Could anyone in 7th century Arabia have known about the fact that each individual's fingertips are absolutely unique, when we have only discovered this fact recently, using modern technology and modern scientific equipment? Could anyone in 7th century Arabia have known about the role of one of Pharaoh's most prominent aids, Haman, when the details of hieroglyphic translation were only discovered two centuries ago? Could anyone in 7th century Arabia have known that the word "Pharaoh" was only used from the 14th century B.C. and not before, as the Old Testament erroneously claims? Could anyone in 7th century Arabia have known about Ubar and Iram's Pillars, which were only discovered in recent decades via the use of NASA satellite photographs? The only answer to these questions is as follows: the Qur'an is the word of the Almighty Allah, the Originator of everything and the One Who encompasses everything with His knowledge. In one verse, Allah says, "If it had been from other than Allah, they would have found many inconsistencies in it." (Qur'an, 4:82) Every piece of information the Qur'an contains reveals the secret miracles of this divine book. The human being is meant to hold fast to this Divine Book revealed by Allah and to receive it with an open heart as his one and only guide in life. In the Qur'an, Allah tells us the following: This Qur'an could never have been devised by any besides Allah. Rather it is confirmation of what came before it and an elucidation of the Book which contains no doubt from the Lord of all the worlds. Do they say, "He has invented it"? Say: "Then produce a sura like it and call on anyone you can besides Allah if you are telling the truth." (Qur'an, 10:37-38) And this is a Book We have sent down and blessed, so follow it and have fear of Allah so that hopefully you will gain mercy. (Qur'an, 6:155)

And when I looked away for a second and then looked back, I saw her reflection behind me, in the mirror. I was speechless. Somehow I knew I wasn't allowed to turn around--it was against the rules, whatever the rules of the place were--we could see each other, our eyes could meet in the mirror, and she was just as glad to see me as I was to see her. She was herself. An embodied presence. There was psychic reality to her, there was depth and information. She was between me and whatever place she had stepped from, what landscape beyond. And it was all about the moment when our eyes touched in the glass, surprise and amusement, her beautiful blue eyes with the dark rings around the irises, pale blue eyes with a lot of light in them: hello! Fondness, intelligence, sadness, humor. There was motion and stillness, stillness and modulation, and all the charge and magic of a great painting. Ten seconds, eternity. It was all a circle back to her. You could grasp it in an instant, you could live in it forever: she existed only in the mirror, inside the space of the frame, and through she wasn't alive, not exactly, she wasn't dead either because she wasn't yet born, and yet never not born--as somehow, oddly, neither was I. And I knew that she could tell me anything I wanted to know (life, death, past, future) even though it was already there, in her smile, the answer to all questions, the before-Christmas smile of someone with a secret too wonderful to let slip, just yet: well, you'll just have to wait and see, won't you? But just as she was about to speak--drawing an affectionate exasperated breath I knew very well, the sound of which I can hear even now--I woke up.

The first step in retracing our way to health is to abandon our attachment to what is called positive thinking. Too many times in the course of palliative care work I sat with dejected people who expressed their bewilderment at having developed cancer. “I have always been a positive thinker,” one man in his late forties told me. “I have never given in to pessimistic thoughts. Why should I get cancer?” As an antidote to terminal optimism, I have recommended the power of negative thinking. “Tongue in cheek, of course,” I quickly add. “What I really believe in is the power of thinking.” As soon as we qualify the word thinking with the adjective positive, we exclude those parts of reality that strike us as “negative.” That is how most people who espouse positive thinking seem to operate. Genuine positive thinking begins by including all our reality. It is guided by the confidence that we can trust ourselves to face the full truth, whatever that full truth may turn out to be. As Dr. Michael Kerr points out, compulsive optimism is one of the ways we bind our anxiety to avoid confronting it. That form of positive thinking is the coping mechanism of the hurt child. The adult who remains hurt without being aware of it makes this residual defence of the child into a life principle. The onset of symptoms or the diagnosis of a disease should prompt a two-pronged inquiry: what is this illness saying about the past and present, and what will help in the future? Many approaches focus only on the second half of that healing dyad without considering fully what led to the manifestation of illness in the first place. Such “positive” methods fill the bookshelves and the airwaves. In order to heal, it is essential to gather the strength to think negatively. Negative thinking is not a doleful, pessimistic view that masquerades as “realism.” Rather, it is a willingness to consider what is not working. What is not in balance? What have I ignored? What is my body saying no to? Without these questions, the stresses responsible for our lack of balance will remain hidden. Even more fundamentally, not posing those questions is itself a source of stress. First, “positive thinking” is based on an unconscious belief that we are not strong enough to handle reality. Allowing this fear to dominate engenders a state of childhood apprehension. Whether or not the apprehension is conscious, it is a state of stress. Second, lack of essential information about ourselves and our situation is one of the major sources of stress and one of the potent activators of the hypothalamicpituitary-adrenal (HPA) stress response. Third, stress wanes as independent, autonomous control increases. One cannot be autonomous as long as one is driven by relationship dynamics, by guilt or attachment needs, by hunger for success, by the fear of the boss or by the fear of boredom. The reason is simple: autonomy is impossible as long as one is driven by anything. Like a leaf blown by the wind, the driven person is controlled by forces more powerful than he is. His autonomous will is not engaged, even if he believes that he has “chosen” his stressed lifestyle and even if he enjoys his activities. The choices he makes are attached to invisible strings. He is still unable to say no, even if it is only to his own drivenness. When he finally wakes up, he shakes his head, Pinocchio-like, and says, “How foolish I was when I was a puppet.

Not long ago I stood with a friend next to an art work made of four wood beams laid in a long rectangle, with a mirror set behind each corner so as to reflect the others. My friend, a conceptual artist, and I talked about the minimalist basis of such work: its reception by critics then, its elaboration by artists later, its significance to practitioners today, all of which are concerns of this book as well. Taken by our talk, we hardly noticed his little girl as she played on the beams. But then, signaled by her mother, we looked up to see her pass through the looking glass. Into the hall of mirrors, the mise-en-abîme of beams, she moved farther and farther from us, and as she passed into the distance, she passed into the past as well. Yet suddenly there she was right behind us: all she had done was skip along the beams around the room. And there we were, a critic and an artist informed in contemporary art, taken to school by a six-year-old, our theory no match for her practice. For her playing of the piece conveyed not only specific concerns of minimalist work - the tensions among the spaces we feel, the images we see, and the forms we know - but also general shifts in art over the last three decades - new interventions into space, different construction of viewing, and expanded definitions of art. Her performance became allegorical as well, for she described a paradoxical figure in space, a recession that is also a return, that evoked for me the paradoxical figure in time described by the avant-garde. For even as the avant-garde recedes into the past, it also returns from the future, repositioned by innovative art in the present. This strange temporality, lost in stories of twentieth-century art, is a principal subject of this book.

(Murmurs) The ghostly words that I hear from the ones that speak to me are saying something like- ‘Look out for the stars that shine for you in hope. But- be aware to not fall into the deception. Do not mistake a star for a black hole, in the days of days, and the times of time, where the banners will be the red blood your loved one will have to shed. This will show the light upon the fault line. When their vials break free upon you and them. This may pull you around while looking at the ground. If you see this coming it is already too late for them to run, your loved one will be under the rains of fire, with the fight of freedom, and honor, with dust and sun. Remember you will have some loss indoors, yet the footprints have been made, and the boots will bring you and them home. Think of keeping the angels near. Yet always look up even when you are knocked down by life. The stars that we know, and love may just fall to us in a cloud of white dust, and life as we know it may not be here, and surely nothing will be clear.’ I do not know what it means- do you? Should I be scared? What are they telling me? Is this in my future? (Spirit and evil life) It is interesting how you can find your Angel, and how they can find you. I still believe it is a blessing to be able to see an angel. However, the sisters must have heard the voices of hope and how they have spoken down on me, and they are going to try to reverse it and use it against me like a hex like they have been doing all these days in the past. This makes me believe, they have dark powers for themselves… for them to know my abilities, which come from the divine. They must have some kind of inkling or something. As I said, I think the sisters and the clan took things way too far, and it got out of hand. They were in the moment of high ecstasy with their erotic acts, they had complete authority over their meek victim.

ON THE MODUS OPERANDI OF OUR CURRENT PRESIDENT, DONALD J. TRUMP "According to a new ABC/Washington Post poll, President Trump’s disapproval rating has hit a new high." The President's response to this news was "“I don’t do it for the polls. Honestly — people won’t necessarily agree with this — I do nothing for the polls,” the president told reporters on Wednesday. “I do it to do what’s right. I’m here for an extended period of time. I’m here for a period that’s a very important period of time. And we are straightening out this country.” - Both Quotes Taken From Aol News - August 31, 2018 In The United States, as in other Republics, the two main categories of Presidential motivation for their assigned tasks are #1: Self Interest in seeking to attain and to hold on to political power for their own sakes, regarding the welfare of This Republic to be of secondary importance. #2: Seeking to attain and to hold on to the power of that same office for the selfless sake of this Republic's welfare, irregardless of their personal interest, and in the best of cases going against their personal interests to do what is best for this Republic even if it means making profound and extreme personal sacrifices. Abraham Lincoln understood this last mentioned motivation and gave his life for it. The primary information any political scientist needs to ascertain regarding the diagnosis of a particular President's modus operandi is to first take an insightful and detailed look at the individual's past. The litmus test always being what would he or she be willing to sacrifice for the Nation. In the case of our current President, Donald John Trump, he abandoned a life of liberal luxury linked to self imposed limited responsibilities for an intensely grueling, veritably non stop two year nightmare of criss crossing this immense Country's varied terrain, both literally and socially when he could have easily maintained his life of liberal leisure. While my assertion that his personal choice was, in my view, sacrificially done for the sake of a great power in a state of rapid decline can be contradicted by saying it was motivated by selfish reasons, all evidence points to the contrary. For knowing the human condition, fraught with a plentitude of weaknesses, for a man in the end portion of his lifetime to sacrifice an easy life for a hard working incessant schedule of thankless tasks it is entirely doubtful that this choice was made devoid of a special and even exalted inspiration to do so. And while the right motivations are pivotal to a President's success, what is also obviously needed are generic and specific political, military and ministerial skills which must be naturally endowed by Our Creator upon the particular President elected for the purposes of advancing a Nation's general well being for one and all. If one looks at the latest National statistics since President Trump took office, (such as our rising GNP, the booming market, the dramatically shrinking unemployment rate, and the overall positive emotive strains in regards to our Nation's future, on both the left and the right) one can make definitive objective conclusions pertaining to the exceptionally noble character and efficiency of the current resident at 1600 Pennsylvania Avenue. And if one can drown out the constant communicative assaults on our current Commander In Chief, and especially if one can honestly assess the remarkable lack of substantial mistakes made by the current President, all of these factors point to a leader who is impressively strong, morally and in other imperative ways. And at the most propitious time. For the main reason that so many people in our Republic palpably despise our current President is that his political and especially his social agenda directly threatens their licentious way of life. - John Lars Zwerenz

EARLY IN 1986, I learned of a rumor that Kurt Waldheim, a former United Nations secretary-general and a candidate for Austria’s presidency, had a file as a Nazi war criminal—in the United Nations no less! There were always whispers about Waldheim’s past but a UN file was something new. “Do you have such a file?” I asked the United Nations Secretariat. “We don’t know,” came the answer. “Why not?” I asked. “Because we’re not allowed to open the archives.” During World War II, Churchill had established a tribunal of the sixteen Allied governments (some in exile) to document Nazi war crimes for future prosecution. The tribunal’s findings were handed over to the United Nations when it was established. The files were stored in one of the UN buildings in New York. I asked once more to see them. “You can’t,” a UN official explained. “When the archives were deposited in the United Nations, it was agreed they will be opened only with the unanimous consent of all sixteen countries.” “What the…” I muttered, outraged. In the face of such obstinacy I set out on a yearlong public and diplomatic campaign to convince these sixteen governments to give their consent. In this I was greatly helped by Edgar Bronfman Sr. and Israel Singer of the World Jewish Congress. It was like peeling a diplomatic onion. One layer led to another, and then to another, until at last all the countries had agreed. We had opened the padlock. When I walked into the unlocked storeroom, I saw rows and rows of cardboard boxes containing yellowing files. Picking up a box marked with the letter W, I started going file by file. Sure enough, there was a file marked WALDHEIM KURT. It detailed acts of wanton murder that this Austrian Nazi officer’s unit carried out in the war. Declassified documents later showed that the CIA had been aware of some details of Waldheim’s wartime past since 1945. They didn’t publish the information and Waldheim was able to assume the august post of United Nations secretary-general, in which he was warmly welcomed around the world.

As I write this note, it is May 2020, and the world is battling the coronavirus pandemic. My husband’s best friend, Tom, who was one of the earliest of our friends to encourage my writing and who was our son’s godfather, caught the virus last week and has just passed away. We cannot be with his widow, Lori, and his family to mourn. Three years ago, I began writing this novel about hard times in America: the worst environmental disaster in our history; the collapse of the economy; the effect of massive unemployment. Never in my wildest dreams did I imagine that the Great Depression would become so relevant in our modern lives, that I would see so many people out of work, in need, frightened for the future. As we know, there are lessons to be learned from history. Hope to be derived from hardships faced by others. We’ve gone through bad times before and survived, even thrived. History has shown us the strength and durability of the human spirit. In the end, it is our idealism and our courage and our commitment to one another—what we have in common—that will save us. Now, in these dark days, we can look to history, to the legacy of the Greatest Generation and the story of our own past, and take strength from it. Although my novel focuses on fictional characters, Elsa Martinelli is representative of hundreds of thousands of men, women, and children who went west in the 1930s in search of a better life. Many of them, like the pioneers who went west one hundred years before them, brought nothing more than a will to survive and a hope for a better future. Their strength and courage were remarkable. In writing this story, I tried to present the history as truthfully as possible. The strike that takes place in the novel is fictional, but it is based on strikes that took place in California in the thirties. The town of Welty is fictional as well. Primarily where I diverged from the historical record was in the timeline of events. There are instances in which I chose to manipulate dates to better fit my fictional narrative. I apologize in advance to historians and scholars of the era. For more information about the Dust Bowl years or the migrant experience in California, please go to my website KristinHannah.com for a suggested reading list.

Robert Rosenthal found a way. He approached a California public elementary school and offered to test the school’s students with a newly developed intelligence-identification tool, called the Harvard Test of Inflected Acquisition, which could accurately predict which children would excel academically in the coming year. The school naturally agreed, and the test was administered to the entire student body. A few weeks later, teachers were provided with the names of the children (about 20 percent of the student body) who had tested as high-potentials. These particular children, the teachers were informed, were special. Though they might not have performed well in the past, the test indicated that they possessed “unusual potential for intellectual growth.” (The students were not informed of the test results.) The following year Rosenthal returned to measure how the high-potential students had performed. Exactly as the test had predicted, the first- and second-grade high-potentials had succeeded to a remarkable degree: The first-graders gained 27 IQ points (versus 12 points for the rest of the class); and the second-graders gained 17 points (versus 7 points). In addition, the high-potentials thrived in ways that went beyond measurement. They were described by their teachers as being more curious, happier, better adjusted, and more likely to experience success as adults. What’s more, the teachers reported that they had enjoyed teaching that year more than any year in the past. Here’s the twist: the Harvard Test of Inflected Acquisition was complete baloney. In fact, the “high-potentials” had been selected at random. The real subject of the test was not the students but the narratives that drive the relationship between the teachers and the students. What happened, Rosenthal discovered, was replacing one story—These are average kids—with a new one—These are special kids, destined to succeed—served as a locator beacon that reoriented the teachers, creating a cascade of behaviors that guided the student toward that future. It didn’t matter that the story was false, or that the children were, in fact, randomly selected. The simple, glowing idea—This child has unusual potential for intellectual growth—aligned motivations, awareness, and behaviors.

OTHER RELAXATION TECHNIQUES There are many other stress management techniques that can help you to “bring yourself down” quickly when you are highly stressed. You can use them before a situation where anticipation raises tensions that do not automatically subside after a few minutes. You also can use them during an interaction or when a surprise threatens to escalate your stress out of control. Or use them after an encounter has raised your stress level, if it is not subsiding naturally. Mental Imagery You experimented with mental imagery in the previous chapter on goal-setting. The use of mental imagery also can be an effective tool for anxiety control. Think of it as a new application of skills you already have: memory and imagination. When I asked you earlier to recall how many windows there are in your bedroom, you used imagery to retrieve the information. Mentally, you went into the room, looked from wall to wall, and counted. That process is mental imagery. From a relaxation perspective, your nervous system cannot distinguish between reality and imagery. Material passed from the body to the senses, whether real or imagined, is processed the same way. Therefore, imagery can play an important role in inducing internal self-regulation and relaxation. If there is a particular image—such as the warm, sandy beach of the previous exercise, a cool forest clearing covered with a blanket of pine needles, or even a clear blue sky—that represents relaxation to you, it would be valuable for you to be able to tune in to it whenever stress threatens to interfere with your life. Be sure to conjure up the reactions of all five senses: Imagine the look, sound, smell, taste, and feel of your surroundings. Mental gateways are a valuable part of the relaxation exercise we just went through. And it is important to be aware that your nervous system—which is what overreacts in a stressful situation—cannot distinguish between reality and imagination. Here’s how to use mental imagery to create a mental getaway: (a) Choose a favorite place, a pleasant, relaxing setting that you have enjoyed in the past or one you would enjoy visiting in the future. (b) Close your eyes and think about the scene. Use your senses of hearing, smell, sight, taste, and touch to develop the scene. Put yourself there. If your mind wanders a bit, that’s okay. You’ll drift back to the scene after a short while.

The culture generated by peer-orientation is sterile in the strict sense of that word: it is unable to reproduce itself or to transmit values that can serve future generations. There are very few third generation hippies. Whatever its nostalgic appeal, that culture did not have much staying power. Peer culture is momentary, transient, and created daily, a “culture du jour,” as it were. The content of peer culture resonates with the psychology of our peer-oriented children and adults who are arrested in their own development. In one sense it is fortunate that peer culture cannot be passed on to future generations, since its only redeeming aspect is that it is fresh every decade. It does not edify or nurture or even remotely evoke the best in us or in our children. The peer culture, concerned only with what is fashionable at the moment, lacks any sense of tradition or history. As peer orientation rises, young people's appreciation of history wanes, even of recent history. For them, present and future exist in a vacuum with no connection to the past. The implications are alarming for the prospects of any informed political and social decision-making flowing from such ignorance. A current example is South Africa today, where the end of apartheid has brought not only political freedom but, on the negative side, rapid and rampant Westernization and the advent of globalized peer culture. The tension between the generations is already intensifying. “Our parents are trying to educate us about the past,” one South African teenager told a Canadian newspaper reporter. “We're forced to hear about racists and politics…” For his part, Steve Mokwena, a thirty-six year-old historian and a veteran of the anti-apartheid struggle, is described by the journalist as being “from a different world than the young people he now works with.” “They're being force-fed on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch.on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch. You might argue that peer orientation, perhaps, can bring us to the genuine globalization of culture, of a universal civilization that no longer divides the world into “us and them.” Didn't the MTV broadcaster brag that children all over television's world resembled one another more than their parents and grandparents? Could this not be the way to the future, a way to transcend the cultures that divide us and to establish a worldwide culture of connection and peace? We think not.

To their surprise, they found that dopamine actively regulates both the formation and the forgetting of new memories. In the process of creating new memories, the dCA1 receptor was activated. By contrast, forgetting was initiated by the activation of the DAMB receptor. Previously, it was thought that forgetting might be simply the degradation of memories with time, which happens passively by itself. This new study shows that forgetting is an active process, requiring intervention by dopamine. To prove their point, they showed that by interfering with the action of the dCA1 and DAMB receptors, they could, at will, increase or decrease the ability of fruit flies to remember and forget. A mutation in the dCA1 receptor, for example, impaired the ability of the fruit flies to remember. A mutation in the DAMB receptor decreased their ability to forget. The researchers speculate that this effect, in turn, may be partially responsible for savants’ skills. Perhaps there is a deficiency in their ability to forget. One of the graduate students involved in the study, Jacob Berry, says, “Savants have a high capacity for memory. But maybe it isn’t memory that gives them this capacity; maybe they have a bad forgetting mechanism. This might also be the strategy for developing drugs to promote cognition and memory—what about drugs that inhibit forgetting as a cognitive enhancers?” Assuming that this result holds up in human experiments as well, it could encourage scientists to develop new drugs and neurotransmitters that are able to dampen the forgetting process. One might thus be able to selectively turn on photographic memories when needed by neutralizing the forgetting process. In this way, we wouldn’t have the continuous overflow of extraneous, useless information, which hinders the thinking of people with savant syndrome. What is also exciting is the possibility that the BRAIN project, which is being championed by the Obama administration, might be able to identify the specific pathways involved with acquired savant syndrome. Transcranial magnetic fields are still too crude to pin down the handful of neurons that may be involved. But using nanoprobes and the latest in scanning technologies, the BRAIN project might be able to isolate the precise neural pathways that make possible photographic memory and incredible computational, artistic, and musical skills. Billions of research dollars will be channeled into identifying the specific neural pathways involved with mental disease and other afflictions of the brain, and the secret of savant skills may be revealed in the process. Then it might be possible to take normal individuals and make savants out of them. This has happened many times in the past because of random accidents. In the future, this may become a precise medical process.

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

From a nitty-gritty, practical standpoint, here is the drill that can get you there:   Loose Papers Pull out all miscellaneous scraps of paper, business cards, receipts, and so on that have crept into the crevices of your desk, clothing, and accessories. Put it all into your in-basket for processing.   Process Your Notes Review any journal entries, meeting notes, or miscellaneous notes scribbled on notebook paper. List action items, projects, waiting-fors, calendar events, and someday/ maybes, as appropriate. File any reference notes and materials. Stage your “Read/Review” material. Be ruthless with yourself, processing all notes and thoughts relative to interactions, projects, new initiatives, and input that have come your way since your last download, and purging those not needed.   Previous Calendar Data Review past calendar dates in detail for remaining action items, reference information, and so on, and transfer that data into the active system. Be able to archive your last week’s calendar with nothing left uncaptured.   Upcoming Calendar Look at future calendar events (long- and short-term). Capture actions about arrangements and preparations for any upcoming events.   Empty Your Head Put in writing (in appropriate categories) any new projects, action items, waiting-fors, someday/maybes, and so forth that you haven’t yet captured.   Review “Projects” (and Larger Outcome) Lists Evaluate the status of projects, goals, and outcomes one by one, ensuring that at least one current kick-start action for each is in your system.   Review “Next Actions” Lists Mark off completed actions. Review for reminders of further action steps to capture.   Review “Waiting For” List Record appropriate actions for any needed follow-up. Check off received items.   Review Any Relevant Checklists Is there anything you haven’t done that you need to do?   Review “Someday/Maybe” List Check for any projects that may have become active and transfer them to “Projects.” Delete items no longer of interest.   Review “Pending” and Support Files Browse through all work-in-progress support material to trigger new actions, completions, and waiting-fors.   Be Creative and Courageous Are there any new, wonderful, hare-brained, creative, thought-provoking, risk-taking ideas you can add to your system?