Predictive Text Quotes

As long as the centuries continue to unfold, the number of books will grow continually, and one can predict that a time will come when it will be almost as difficult to learn anything from books as from the direct study of the whole universe. It will be almost as convenient to search for some bit of truth concealed in nature as it will be to find it hidden away in an immense multitude of bound volumes.

Real love feels less like a throbbing, pulsing animal begging for its freedom and beating against the inside of my chest and more like, 'Hey, that place you like had fish tacos today and i got you some while i was out', as it sets a bag spotted with grease on the dining room table. It's not a game you don't understand the rules of, or a test you never got the materials to study for. It never leaves you wondering who could possibly be texting at 3 am. Or what you could possibly do to make it come home and stay there. It's fucking boring, dude. I don't walk around mired in uneasiness, waiting for the other shoe to drop. No parsing through spun tales about why it took her so long to come back from the store. No checking her emails or calling her job to make sure she's actually there. No sitting in my car outside her house at dawn, to make sure she's alone when she leaves. This feels safe, and steadfast, and predictable. And secure. It's boring as shit. And it's easily the best thing I've ever felt.

The more helpful our phones get, the harder it is to be ourselves. For everyone out there fighting to write idiosyncratic, high-entropy, unpredictable, unruly text, swimming upstream of spell-check and predictive auto-completion: Don't let them banalize you. Keep fighting.

Indeed, the embeddings, simple as they are—just a row of numbers for each word, based on predicting nearby missing words in a text—seemed to capture a staggering amount of real-world information.

Nick was waiting for him. Gabriel hesitated. He wished those text messages had come with some kind of sign, whether Nick was pissed or exasperated or just completely done with him. Hell, a freaking emoticon would have been helpful. His own room sat pitch-dark at the opposite end of the hallway. A black hole. Gabriel eased around the creaky spot in the floor and slid past his twin's room. Once in his own, he flung his duffel bag onto the ground and shut the door, closing the dark around himself. He sighed and kicked his shoes into the well of blackness under the bed. Maybe Nick hadn't heard him. Maybe he thought he was still out in the car. "You are so predictable." Gabriel swore and fumbled for the light switch. Nick was straddling his desk chair backward, his arms folded on the backrest. "What the hell is wrong with you?" Gabriel snapped. "Why are you sitting here in the dark?" His twin shrugged. Because I knew you'd walk right past my room.

The more I took note of how my body and brain clicked along through the day, the more I realized that I spent a considerable amount of time banging around with a brain full of chatter; a rush of things to do, bills to pay, telephone calls, text messages, e-mails, worrying about my job or my looks, my boobs or my ass; I rushed from thing to thing, multitasking, triple-timing, hoping to cover all the bases, avoiding anything that might disrupt the schedule or routine. At times, I was so caught up in the tempo and pattern, the predictable tap, tap, tap of each day, that there was no time to notice the neighbors had moved out, the wind was sneaking in from the north, the sun was shifting on its axis, and tonight the moon would look like the milky residue floating inside an enormous cereal bowl. I wondered when I had become a person who noticed so little.

Even if we have a reliable criterion for detecting design, and even if that criterion tells us that biological systems are designed, it seems that determining a biological system to be designed is akin to shrugging our shoulders and saying God did it. The fear is that admitting design as an explanation will stifle scientific inquiry, that scientists will stop investigating difficult problems because they have a sufficient explanation already. But design is not a science stopper. Indeed, design can foster inquiry where traditional evolutionary approaches obstruct it. Consider the term "junk DNA." Implicit in this term is the view that because the genome of an organism has been cobbled together through a long, undirected evolutionary process, the genome is a patchwork of which only limited portions are essential to the organism. Thus on an evolutionary view we expect a lot of useless DNA. If, on the other hand, organisms are designed, we expect DNA, as much as possible, to exhibit function. And indeed, the most recent findings suggest that designating DNA as "junk" merely cloaks our current lack of knowledge about function. For instance, in a recent issue of the Journal of Theoretical Biology, John Bodnar describes how "non-coding DNA in eukaryotic genomes encodes a language which programs organismal growth and development." Design encourages scientists to look for function where evolution discourages it. Or consider vestigial organs that later are found to have a function after all. Evolutionary biology texts often cite the human coccyx as a "vestigial structure" that hearkens back to vertebrate ancestors with tails. Yet if one looks at a recent edition of Gray’s Anatomy, one finds that the coccyx is a crucial point of contact with muscles that attach to the pelvic floor. The phrase "vestigial structure" often merely cloaks our current lack of knowledge about function. The human appendix, formerly thought to be vestigial, is now known to be a functioning component of the immune system.

It would appear to a quoting dilettante—i.e., one of those writers and scholars who fill up their texts with phrases from some dead authority—that, as phrased by Hobbes, “from like antecedents flow like consequents.” Those who believe in the unconditional benefits of past experience should consider this pearl of wisdom allegedly voiced by a famous ship’s captain: "But in all my experience, I have never been in any accident… of any sort worth speaking about. I have seen but one vessel in distress in all my years at sea. I never saw a wreck and never have been wrecked nor was I ever in any predicament that threatened to end in disaster of any sort." E. J. Smith, 1907, Captain, RMS Titanic Captain Smith’s ship sank in 1912 in what became the most talked-about shipwreck in history.

There are three phrases that make possible the world of writing about the world of not-yet (you can call it science fiction or speculative fiction; you can call it anything you wish) and they are simple phrases: What if . . . ? If only . . . If this goes on . . . “What if . . . ?” gives us change, a departure from our lives. (What if aliens landed tomorrow and gave us everything we wanted, but at a price?) “If only . . .” lets us explore the glories and dangers of tomorrow. (If only dogs could talk. If only I were invisible.) “If this goes on . . .” is the most predictive of the three, although it doesn’t try to predict an actual future with all its messy confusion. Instead, “If this goes on . . .” fiction takes an element of life today, something clear and obvious and normally something troubling, and asks what would happen if that thing, that one thing, became bigger, became all-pervasive, changed the way we thought and behaved. (If this goes on, all communication everywhere will be through text messages or computers, and direct speech between two people, without a machine, will be outlawed.)

One of the powerful functions of a library — any library — lies in its ability to take us away from worlds that are familiar and comfortable and into ones which we can neither predict nor control, to lead us down new roads whose contours and vistas provide us with new perspectives. Sometimes, if we are fortunate, those other worlds turn out to have more points of familiarity with our own than we had thought. Sometimes we make connections back to familiar territory and when we have returned, we do so supplied with new perspectives, which enrich our lives as scholars and enhance our role as teachers. Sometimes the experience takes us beyond our immediate lives as scholars and teachers, and the library produces this result particularly when it functions as the storehouse of memory, a treasury whose texts connect us through time to all humanity." [Browsing in the Western Stacks, Harvard Library Bulletin NS 6(3): 27-33, 1995]

When asking about the future of technolinguistic tools, like speech to text or predictive smart replies, we need to ask not just how they can be used, but how they can be subverted; not just how designers can help users communicate their intentions, but how users can help them communicate more than the designers intended. It’s all very

In recent years behavioral scientists have shed some light on why these waiting techniques can be powerful. Let’s first look at the notion that texting back right away makes you less appealing. Psychologists have conducted hundreds of studies in which they reward lab animals in different ways under different conditions. One of the most intriguing findings is that “reward uncertainty”—in which, for instance, animals cannot predict whether pushing a lever will get them food—can dramatically increase their interest in getting a reward, while also enhancing their dopamine levels so that they basically feel coked up. If a text back from someone is considered a “reward,” consider the fact that lab animals who get rewarded for pushing a lever every time will eventually slow down because they know that the next time they want a reward, it will be waiting for them. So basically, if you are the guy or girl who texts back immediately, you are taken for granted and ultimately lower your value as a reward. As a result, the person doesn’t feel as much of an urge to text you or, in the case of the lab animal, push the lever.

There are many buzzwords that gloss over these operations and their economic origins: “ambient computing,” “ubiquitous computing,” and the “internet of things” are but a few examples. For now I will refer to this whole complex more generally as the “apparatus.” Although the labels differ, they share a consistent vision: the everywhere, always-on instrumentation, datafication, connection, communication, and computation of all things, animate and inanimate, and all processes—natural, human, physiological, chemical, machine, administrative, vehicular, financial. Real-world activity is continuously rendered from phones, cars, streets, homes, shops, bodies, trees, buildings, airports, and cities back to the digital realm, where it finds new life as data ready for transformation into predictions, all of it filling the ever-expanding pages of the shadow text.4

We must let go of any fantasy concerning the church as a stable, predictable, well-regulated organization. If the church is truly the place in the world where the existence of God is brought to the level of narrative discernment, the the church will always be disorderly. …We must let go of the desire for theology to be a finished product of complete conceptual symmetry. If theology is in fact the attempt to understand living faith, then it must always be an unfinished process, for the data continues to come in, as the Living God persists in working through the lives of people and being revealed in their stories. …We must let go of any pretense of closing the New Testament within some comprehensive, all-purpose, singular reading which reduces its complexity to simplicity. We must recognize our attempts to reduce multiplicity to unity. We must recognize our tendency to seek a stable package of meaning that we can then apply to other situations or fit within our systematic theological constructs, so that, ideally, we need never really read the texts again.

Azazel is also listed as one of the Watchers, angelic creatures from the Book of Enoch, a text no longer canonical under any large Christian faith. These Watchers were not expelled from Paradise, but were punished by god for having children with humans, and teaching them science, technology, and other crafts. Azazel in particular taught humans how to make weapons, as well as ornaments and cosmetics. Other Watchers taught them how to write and make paper, how to read signs and predict the weather, and how to study the heavens with astrology.

Order Out of Chaos ... At the right temperature ... two peptide molecules will stay together long enough on average to find a third. Then the little trio finds a fourth peptide to attract into the little huddle, just through the random side-stepping and tumbling induced by all the rolling water molecules. Something extraordinary is happening: a larger structure is emerging from a finer system, not in spite of the chaotic and random motion of that system but because of it. Without the chaotic exploration of possibilities, the rare peptide molecules would never find each other, would never investigate all possible ways of aggregating so that the tape-like polymers emerge as the most likely assemblies. It is because of the random motion of all the fine degrees of freedom that the emergent, larger structures can assume the form they do. Even more is true when the number of molecules present becomes truly enormous, as is automatically the case for any amount of matter big enough to see. Out of the disorder emerges a ... pattern of emergent structure from a substrate of chaos.... The exact pressure of a gas, the emergence of fibrillar structures, the height in the atmosphere at which clouds condense, the temperature at which ice forms, even the formation of the delicate membranes surrounding every living cell in the realm of biology -- all this beauty and order becomes both possible and predictable because of the chaotic world underneath them.... Even the structures and phenomena that we find most beautiful of all, those that make life itself possible, grow up from roots in a chaotic underworld. Were the chaos to cease, they would wither and collapse, frozen rigid and lifeless at the temperatures of intergalactic space. This creative tension between the chaotic and the ordered lies within the foundations of science today, but it is a narrative theme of human culture that is as old as any. We saw it depicted in the ancient biblical creation narratives of the last chapter, building through the wisdom, poetic and prophetic literature. It is now time to return to those foundational narratives as they attain their climax in a text shot through with the storm, the flood and the earthquake, and our terrifying ignorance in the face of a cosmos apparently out of control. It is one of the greatest nature writings of the ancient world: the book of Job.

The disdain shown toward these texts by most of the modern Orientalists, who wanted to relate everything back to the Vedä(s) (as, moreover, the Western world does to the Greeks), has led them to make monumental errors in dating and describing the evolution of religious and philosophical concepts. Many passages of the best-known texts of philosophical and religious brahmanic literature written in the Sanskrit language are derived from the Âgamä(s). This is the case with, for example, the Bhagavat Gîtâ, of which over half the verses are borrowed from the Parameshvarä Âgamä and three of which passages are quotations from the Shvetâshvatarä Upanishad, which is itself based on the Âgamä(s).2

For instance, there was the case of Nancy Schmeing, who had recently earned her doctorate in physics at the Massachusetts Institute of Technology. Incredibly, Schmeing failed the reading comprehension section of the new [Massachusetts] teacher test, which required one to quickly read short essays and then choose the one "best" answer among those provided by the test maker. The exam supposedly assessed one's ability to boil down the essential meanings of prose. Schmeing's failing the reading section created a small furor about the test's credibility. After graduating from MIT, Schmeing worked as a technical consultant, translating engineering, science, and business documents for clients around the world. Thus, the very nature of her work necessitated the ability to find essential meanings in written texts, to comprehend a writer's purpose, and so forth. Moreover, Schmeing was a Fulbright scholar, had graduated magnum cum laude from college ... Schmeing's failure simply defied common sense, fueling concerns over the exam's predictive validity.

Corvallis sometimes thought back on the day, three decades ago, when Richard Forthrast had reached down and plucked him out of his programming job at Corporation 9592 and given him a new position, reporting directly to Richard. Corvallis had asked the usual questions about job title and job description. Richard had answered, simply, “Weird stuff.” When this proved unsatisfactory to the company’s ISO-compliant HR department, Richard had been forced to go downstairs and expand upon it. In a memorable, extemporaneous work of performance art in the middle of the HR department’s open-plan workspace, he had explained that work of a routine, predictable nature could and should be embodied in computer programs. If that proved too difficult, it should be outsourced to humans far away. If it was somehow too sensitive or complicated for outsourcing, then “you people” (meaning the employees of the HR department) needed to slice it and dice it into tasks that could be summed up in job descriptions and advertised on the open employment market. Floating above all of that, however, in a realm that was out of the scope of “you people,” was “weird stuff.” It was important that the company have people to work on “weird stuff.” As a matter of fact it was more important than anything else. But trying to explain “weird stuff” to “you people” was like explaining blue to someone who had been blind since birth, and so there was no point in even trying. About then, he’d been interrupted by a spate of urgent text messages from one of the company’s novelists, who had run aground on some desolate narrative shore and needed moral support, and so the discussion had gone no further. Someone had intervened and written a sufficiently vague job description for Corvallis and made up a job title that would make it possible for him to get the level of compensation he was expecting. So it had all worked out fine. And it made for a fun story to tell on the increasingly rare occasions when people were reminiscing about Dodge back in the old days. But the story was inconclusive in the sense that Dodge had been interrupted before he could really get to the essence of what “weird stuff” actually was and why it was so important. As time went on, however, Corvallis understood that this very inconclusiveness was really a fitting and proper part of the story.

So let’s say you wake up in the morning and have a list of people to call, a list of errands to run, 35 texts to respond to, and all these e-mails to answer. If the first thing you do every morning is start thinking about all of those things that you have to do, your body is already in the future. When you sit down to meditate, your mind may naturally want to go in that direction. And if you allowed it, then your brain and body would be in that same predictable future, because you’d be anticipating an outcome based on your same past experience from yesterday. So the moment you start to notice your mind wanting to go in that direction, you just pull the reins in, settle your body down, and bring it back to the present moment—just as I do when I ride my stallion. And then, in the next moment, if you start thinking, Yeah, but you have to do this, you forgot about that, and you need to do the thing you didn’t get to yesterday, just bring your mind back to the present moment again. And if it keeps happening and that brings up the emotions of frustration, impatience, worry, and so on, just remember that whatever emotion you’re experiencing is merely part of the past. So you just notice it; you become aware: Ah, my body-mind wants to go to the past. All right. Let’s settle down and relax back into the present.

Spot Rumination Triggered by Emails Email is a common trigger for rumination. Text messages, Facebook comments, and tweets can be too. All the nonverbal cues, and many of the context cues, are stripped out of this type of communication. The asynchronized nature of email often adds to the issue. For example, does a slow reply to an email mean the person is disinterested? Or might it mean something else? Is the person busy? A habitual slow replier? Waiting on some information before coming back to you with a reply? Still thinking about what you’ve said? Is the person disorganized and got distracted? Not checking messages? Did your message go to spam? If you get caught in email-induced rumination, recognize if you’re jumping to any negative conclusions about why the person hasn’t responded and try coming up with alternative explanations that are plausible. Use the next experiment as a guide. Remember that slowing your breathing will always help you think more clearly and flexibly, so do this too. Experiment: Can you recall a time when a nontimely response to an email set off rumination for you? What was (1) your worst-case scenario prediction for the person’s lack of response, (2) the best-case scenario, and (3) the most likely scenario? If you struggle to think of an answer for “most likely,” pick something that falls in the middle, between your answers for the best- and worst-case scenarios. In the email incident you just recalled, did you ever find out what the reason for the slow response was? Often you won’t find out the reasons for other people’s actions, which is part of why this type of rumination tends to be so futile.

GCHQ has traveled a long and winding road. That road stretches from the wooden huts of Bletchley Park, past the domes and dishes of the Cold War, and on towards what some suggest will be the omniscient state of the Brave New World. As we look to the future, the docile and passive state described by Aldous Huxley in his Brave New World is perhaps more appropriate analogy than the strictly totalitarian predictions offered by George Orwell's Nineteen Eighty-Four. Bizarrely, many British citizens are quite content in this new climate of hyper-surveillance, since its their own lifestyle choices that helped to create 'wired world' - or even wish for it, for as we have seen, the new torrents of data have been been a source of endless trouble for the overstretched secret agencies. As Ken Macdonald rightly points out, the real drives of our wired world have been private companies looking for growth, and private individuals in search of luxury and convenience at the click of a mouse. The sigint agencies have merely been handed the impossible task of making an interconnected society perfectly secure and risk-free, against the background of a globalized world that presents many unprecedented threats, and now has a few boundaries or borders to protect us. Who, then, is to blame for the rapid intensification of electronic surveillance? Instinctively, many might reply Osama bin Laden, or perhaps Pablo Escobar. Others might respond that governments have used these villains as a convenient excuse to extend state control. At first glance, the massive growth of security, which includes includes not only eavesdropping but also biometric monitoring, face recognition, universal fingerprinting and the gathering of DNA, looks like a sad response to new kinds of miscreants. However, the sad reality is that the Brave New World that looms ahead of us is ultimately a reflection of ourselves. It is driven by technologies such as text messaging and customer loyalty cards that are free to accept or reject as we choose. The public debate on surveillance is often cast in terms of a trade-off between security and privacy. The truth is that luxury and convenience have been pre-eminent themes in the last decade, and we have given them a much higher priority than either security or privacy. We have all been embraced the world of surveillance with remarkable eagerness, surfing the Internet in a global search for a better bargain, better friends, even a better partner. GCHQ vast new circular headquarters is sometimes represented as a 'ring of power', exercising unparalleled levels of surveillance over citizens at home and abroad, collecting every email, every telephone and every instance of internet acces. It has even been asserted that GCHQ is engaged in nothing short of 'algorithmic warfare' as part of a battle for control of global communications. By contrast, the occupants of 'Celtenham's Doughnut' claim that in reality they are increasingly weak, having been left behind by the unstoppable electronic communications that they cannot hope to listen to, still less analyse or make sense of. In fact, the frightening truth is that no one is in control. No person, no intelligence agency and no government is steering the accelerating electronic processes that may eventually enslave us. Most of the devices that cause us to leave a continual digital trail of everything we think or do were not devised by the state, but are merely symptoms of modernity. GCHQ is simply a vast mirror, and it reflects the spirit of the age.

Jews, notably, were defined as a ‘people’, while others, not even identified, were referred to only as ‘communities’. It was an extraordinary phrase that echoes down the decades and explains why Balfour is remembered a century later by Arabs as the architect of perfidy and disaster.16 Zionists, for opposite reasons, revere his memory; Balfour Street in Jerusalem is still the site of the official residence of the Israeli prime minister. The reservation had been inserted in the text to meet the strong objections raised by Lord Curzon, the former British viceroy of India and, as lord president of the council, an influential member of the war cabinet. Curzon – reflecting contemporary perceptions about the map and identity of the region – had referred to the ‘Syrian Arabs’ who had ‘occupied [Palestine] for the best part of 1,500 years’, and asked what would become of them. ‘They will not be content either to be expropriated for Jewish immigrants or to act merely as hewers of wood and drawers of water to the latter’, he predicted with the help of another then familiar biblical reference.17 The declaration’s second reservation – about the rights of Jews in other countries – was a response to the opposition of Edwin Montagu, the secretary of state for India, even though he was not in the war cabinet. Montagu was a Jewish grandee who feared that an official expression of sympathy for Zionism in fact masked anti-Semitic prejudice and would undermine the hard-won position of British Jews and their co-religionists elsewhere in the world. However, it did not weaken his vehement opposition, any more than the words about ‘non-Jewish communities’ assuaged Arab fears. Over time, Jewish attitudes to Zionism would change significantly; Arab attitudes, by and large, did not.

Then one evening he reached the last chapter, and then the last page, the last verse. And there it was! That unforgivable and unfathomable misprint that had caused the owner of the books to order them to be pulped. Now Bosse handed a copy to each of them sitting round the table, and they thumbed through to the very last verse, and one by one burst out laughing. Bosse was happy enough to find the misprint. He had no interest in finding out how it got there. He had satisfied his curiosity, and in the process had read his first book since his schooldays, and even got a bit religious while he was at it. Not that Bosse allowed God to have any opinion about Bellringer Farm’s business enterprise, nor did he allow the Lord to be present when he filed his tax return, but – in other respects – Bosse now placed his life in the hands of the Father, the Son and the Holy Spirit. And surely none of them would worry about the fact that he set up his stall at markets on Saturdays and sold bibles with a tiny misprint in them? (‘Only ninety-nine crowns each! Jesus! What a bargain!’) But if Bosse had cared, and if, against all odds, he had managed to get to the bottom of it, then after what he had told his friends, he would have continued: A typesetter in a Rotterdam suburb had been through a personal crisis. Several years earlier, he had been recruited by Jehovah’s Witnesses but they had thrown him out when he discovered, and questioned rather too loudly, the fact that the congregation had predicted the return of Jesus on no less than fourteen occasions between 1799 and 1980 – and sensationally managed to get it wrong all fourteen times. Upon which, the typesetter had joined the Pentecostal Church; he liked their teachings about the Last Judgment, he could embrace the idea of God’s final victory over evil, the return of Jesus (without their actually naming a date) and how most of the people from the typesetter’s childhood including his own father, would burn in hell. But this new congregation sent him packing too. A whole month’s collections had gone astray while in the care of the typesetter. He had sworn by all that was holy that the disappearance had nothing to do with him. Besides, shouldn’t Christians forgive? And what choice did he have when his car broke down and he needed a new one to keep his job? As bitter as bile, the typesetter started the layout for that day’s jobs, which ironically happened to consist of printing two thousand bibles! And besides, it was an order from Sweden where as far as the typesetter knew, his father still lived after having abandoned his family when the typesetter was six years old. With tears in his eyes, the typesetter set the text of chapter upon chapter. When he came to the very last chapter – the Book of Revelation – he just lost it. How could Jesus ever want to come back to Earth? Here where Evil had once and for all conquered Good, so what was the point of anything? And the Bible… It was just a joke! So it came about that the typesetter with the shattered nerves made a little addition to the very last verse in the very last chapter in the Swedish bible that was just about to be printed. The typesetter didn’t remember much of his father’s tongue, but he could at least recall a nursery rhyme that was well suited in the context. Thus the bible’s last two verses plus the typesetter’s extra verse were printed as: 20. He who testifies to these things says, Surely I am coming quickly. Amen. Even so, come, Lord Jesus!21. The grace of our Lord Jesus Christ be with you all. Amen.22. And they all lived happily ever after.

open coding; development of concepts; grouping concepts into categories; formation of a theory. In the open coding stage, we analyze the text and identify any interesting phenomena in the data. Normally each unique phenomenon is given a distinctive name or code. The procedure and methods for identifying coding items are discussed in section 11.5.2. In the second stage, collections of codes that describe similar contents are grouped together to form higher level “concepts.” In the third stage, broader groups of similar concepts are identified to form “categories” and there is a detailed interpretation of each category. In this process, we are constantly searching for and refining the conceptual construct that may explain the relationship between the concepts and categories (Glaser, 1978). In the last stage, theory formulation, we aim at creating inferential and predictive statements about the phenomena recorded in the data.

In its context every passage possesses one or more of four redemptive foci. The text may be predictive of the work of Christ, preparatory for the work of Christ, reflective of the work of Christ, and/or resultant of the work of Christ. (Bryan Chapell)3

Jesus Again Predicts His Death 17 As Jesus was going up to Jerusalem, he took the twelve disciples aside privately and told them what was going to happen to him. 18 “Listen,” he said, “we’re going up to Jerusalem, where the Son of Man* will be betrayed to the leading priests and the teachers of religious law. They will sentence him to die. 19 Then they will hand him over to the Romans* to be mocked, flogged with a whip, and crucified. But on the third day he will be raised from the dead.

Perhaps an analogy will clarify the point. Let us suppose that a sect should arise promulgating the view that J. R. R. Tolkien’s The Lord of the Rings was actually an inspired prophecy forecasting political events that must occur before the year 2000. The members of the sect would then busy themselves in attempting to work out the symbolic correlations between the story’s characters and the dramatis personae of the world’s political stage in the 1990s. Some of the proposals might be enormously detailed and ingenious, but surely we would have to say to such interpreters, “No, you’ve got it all wrong; The Lord of the Rings is not that sort of text at all.” Something similar must be said to those who read Revelation as predictive in this way.

But does the Bible itself support Ryrie’s claim? Certainly some Old Testament prophecies were fulfilled literally in the New Testament. Some of those Old Testament prophecies were equally clearly understood in a literal manner prior to their fulfillment. Thus, Herod could be advised by the chief priests and teachers of the law where to go looking for the Christ child on the basis of Micah 5:2 (Matt. 2:4–5). However, other prophecies from the Old Testament were fulfilled in a way that would have been completely unexpected to preceding generations, even though they too were fulfilled in a literal way. What first-century B.C. prophecy conference would have been clearly predicting the birth of Messiah from a virgin on the basis of Isaiah 7:14? Or his crucifixion on the basis of Psalm 22? Or his physical resurrection on the basis of Psalm 16? These texts are clearly viewed by the New Testament as messianic prophecies that were literally fulfilled, yet they were only seen to be such with the benefit of 20-20 hindsight after their fulfillment in Christ, not before.

As you doubtless noticed, sometimes the words matched the pictures and sometimes they didn’t. It probably felt more difficult to name the pictures when there was a mismatch. That’s because when an experienced reader sees a printed word, it’s quite difficult not to read it. Reading is automatic.Thus the printed word pants conflicts with the word you are trying to retrieve, shirt. The conflict slows your response. A child just learning to read wouldn’t show this interference, because reading is not automatic for him.When faced with the letters p, a, n, t, and s, the child would need to painstakingly (and thus slowly) retrieve the sounds associated with each letter, knit them together, and recognize that the resulting combination of sounds forms the word pants. For the experienced reader, those processes happen in a flash and are a good example of the properties of automatic processes: (1) They happen very quickly. Experienced readers read common words in less than a quarter of a second. (2) They are prompted by a stimulus in the environment, and if that stimulus is present, the process may occur even if you wish it wouldn’t.Thus you know it would be easier not to read the words in Figure 3, but you can’t seem to avoid doing so. (3) You are not aware of the components of the automatic process.That is, the component processes of reading (for example, identifying letters) are never conscious.The word pants ends up in consciousness, but the mental processes necessary to arrive at the conclusion that the word is pants do not.The process is very different for a beginning reader, who is aware of each constituent step (“that’s a p, which makes a ‘puh’ sound . . .”). FIGURE 3: Name each picture, ignoring the text. It’s hard to ignore when the text doesn’t match the picture, because reading is an automatic process.   The example in Figure 3 gives a feel for how an automatic process operates, but it’s an unusual example because the automatic process interferes with what you’re trying to do. Most of the time automatic processes help rather than hinder. They help because they make room in working memory. Processes that formerly occupied working memory now take up very little space, so there is space for other processes. In the case of reading, those “other” processes would include thinking about what the words actually mean. Beginning readers slowly and painstakingly sound out each letter and then combine the sounds into words, so there is no room left in working memory to think about meaning (Figure 4).The same thing can happen even to experienced readers. A high school teacher asked a friend of mine to read a poem out loud. When he had finished reading, she asked what he thought the poem meant. He looked blank for a moment and then admitted he had been so focused on reading without mistakes that he hadn’t really noticed what the poem was about. Like a first grader, his mind had focused on word pronunciation, not on meaning. Predictably, the class laughed, but what happened was understandable, if unfortunate.

Historically speaking, a mathematical technique known as renormalization was developed to grapple with the quantitative implications of severe, small-scale (high-energy) quantum field jitters. When applied to the quantum field theories of the three nongravitational forces, renormalization cured the infinite quantities that had emerged in various calculations, allowing physicists to generate fantastically accurate predictions. However, when renormalization was brought to bear on the quantum jitters of the gravitational field, it proved ineffective: the method failed to cure infinities that arose in performing quantum calculations involving gravity. From a more modern vantage point, these infinities are now viewed rather differently. Physicists have come to realize that en route to an ever-deeper understanding of nature's laws, a sensible attitude to take is that any given proposal is provisional, and-if relevant at all-is likely capable of describing physics only down to some particular length scale (or only up to some particular energy scale). Beyond that are phenomena that lie outside the reach of the given proposal. Adopting this perspective, it would be foolhardy to extend the theory to distances smaller than those within its arena of applicability (or to energies above its arena of applicability). And with such inbuilt cutoffs (much as described in the main text), no infinities ever arise. Instead, calculations are undertaken within a theory whose range of applicability is circumscribed from the outset. This means that the ability to make predictions is limited to phenomena that lie within the theory's limits-at very short distances (or at very high energies) the theory offers no insight. The ultimate goal of a complete theory of quantum gravity would be to lift the inbuilt limits, unleashing quantitative, predictive capacities on arbitrary scales.

The Bible Code, a 1998 bestseller, claimed that the bible contains predictions on the future events that you can find by skipping letters at regular intervals an assembling words from the letter you land on. Unfortunately, there are so many ways to do this that you're guaranteed to find "predictions" in any sufficiently long text.

Your phone’s predictive text and autocorrect Markov chains update themselves as you type, training themselves on what you write. That’s why if you make a typo, it may haunt you for quite some time.

In a changing universe, only a changing species can hope to be immortal and then only if its eggs are nurtured in widely scattered environments. This predicts a wealth of unique individuals. — Insights (a glimpse of early Human philosophy), BuSab Text

Sackcloth (Jonah 3:5). Sackcloth was rough material worn to indicate mourning. It was designed to be uncomfortable. Jonah’s refusal to go (Jonah 1:3; 4:2). As Jonah indicated (chap. 4), he did not want to go because the sequence of events was entirely predictable. He knew that the Assyrians would respond with their appeasement techniques and superficial repentance to his judgment message, but that God would be gracious and relent. He was angry about this easy grace. Object lesson (Jonah 4:5–8). God put Jonah in Nineveh’s shoes. Just as Nineveh faced an impending disaster, Jonah faced an impending weather situation. The Ninevites tried to protect themselves with repentance and Jonah tried to protect himself with his hut. Both were inadequate. God provided extra protection for Jonah through a plant. Then God did to Jonah what Jonah wanted him to do to Nineveh—removed his protection. Jonah was not happy about losing God’s gracious compassion when it was he, not the Ninevites, who had received it. This is how God made the point that his compassion is given as an act of grace. Once that is understood, we realize that if we overestimate the Ninevite response, we minimize the element of God’s compassion. The whole point is that God responds with compassion to even the smallest steps in the right direction. Background Information Nineveh. In the mid-eighth century BC, when Jonah lived (2 Kings 14:25), Nineveh was a major city in the Assyrian province of Nineveh. At this time the kingdom of Assyria was fragmented with provinces acting as almost independent entities. The city was about two and a half miles in circumference, about the same size as Jerusalem. About fifty years later (700 BC), Sennacherib made Nineveh the capital city of the Assyrian Empire, bringing it to prominence in the ancient world. King of Nineveh. One would generally expect the text to refer to the king of Assyria. We would not expect a king of Nineveh, but we would also not expect the king of Assyria to be in Nineveh, because Assyria was fragmented and Nineveh was a province, not the capital. More likely, the ruler of the province would legitimately have been identified with the Hebrew word translated “king.” Mistakes to Avoid Many mistakes are made when teaching the story of Jonah. The inclination is to make Jonah a missionary who brought a message of hope that was followed by a great conversion among the people of Nineveh. But a prophet was not a missionary preaching good news of hope. Jonah did not have a missionary calling, message, or attitude. His message was only one of judgment. The story is also not about salvation or going to heaven. Eternal life in heaven is not set forth in the Old Testament. Therefore, we cannot use the story of Jonah as one to tell our friends about Jesus or about leading people to salvation. When teaching about Jonah’s reluctance to go to Nineveh, we ought not to conclude that his reason was political resentment or prejudice. Furthermore, though it is certainly true that if God is intent on a person doing something or going somewhere, his plan will be irresistible, but the point of the story isn’t that we cannot run from God. God did not allow Jonah to escape the commission, but that does not mean that God will always act in the same way. Focusing on such things detracts from the very important theological message that the book offers: God responds with compassion to small steps in the right direction. God wants people to be responsive to him. New Testament

We don’t think about saving money very often. When we finally do think about it, our thoughts rarely lead us to save more. To test the extent that the design of digital wallets could influence behavior, Dan and his colleagues conducted a large-scale experiment with thousands of customers of a mobile money-saving system in Kenya. Some participants received two text messages every week: one at the start of the week to remind them to save and another one at the end of the week with a summary of their savings. Other participants got slightly different text reminders: It was framed like it came from their kid, asking them to save for “our future.” Four other groups were bribed (formally known as “financially incentivized”) for saving. The first of these groups got a 10 percent bonus for the first 100 shillings that they saved. The second group got a 20 percent bonus for the first 100 shillings that they saved. The third and fourth groups got the same 10 percent and 20 percent bonuses for the first 100 shillings that they saved, but they got it together with loss aversion. (In these conditions, the researchers placed the full amount of the match—10 or 20 shillings—into their account at the beginning of the week. The participants were told that they would get the match based on how much they saved, and that the amount of the match that they did not save would be taken out of their account. Financially, this loss aversion approach was the same as the regular end-of-the-week match, but the idea was that experiencing money leaving their account would be painful and would get the participants to increase their savings.) A final set of participants received those same text messages plus a golden-colored coin with the numbers 1–24 engraved on it, to indicate the 24 weeks that the plan lasted. These participants were asked to place the coin somewhere visible in their home and scratch with a knife the number for that week to indicate if they saved or not.2 At the end of six months, the treatment that performed spectacularly better than every other was—drumroll please!—the coin. Every other treatment increased savings a bit, but those who received the coin saved about twice as much as those who only received text messages. You might think the winner would have been the 20 percent bonus or maybe the 20 percent bonus with loss aversion—and this is in fact what most people predict would be the most effective way to get people to save—but you’d be wrong.

A recent study has shown that even with the meagre super-computers of the 60s (which were literally 10s of millions of times slower than a single iPhone 6), all the climate simulations done back then have proved to be accurate within a few percent. Thus science and computing did their jobs to provide (as of 2020) about 55+ years of accurate predicting of the future that we are now just starting to cope with today. Many things could have been done starting back then, but were not. In the context of the present book, this is one of the most important “futures of representations” — to be able to represent, simulate, and understand complex dynamic systems, especially those literally concerning life and death. This was already invented and in use by a tiny percentage of the world’s population 60 years ago. To paraphrase William Gibson “The future was already there, but just not distributed evenly”.

The historical accuracy of Qur’an’s socio-political predictions, perfect transmission through ages of its text, the unique eloquent language it carries and its accurate description of humans and nature should compel one to give it a sincere reading and reflect on its basic message. The basic message for us is that we are not created without any purpose. As per Islam, the purpose is to excel in our duties to Allah with a thankful attitude and be kind to all of His creations including humans, plants and animals we interact and live with.

As the 1970s drew to a close, and Commodore, Tandy, Altair, and Apple began to emerge from the sidelines, PARC director Bert Sutherland asked Larry Tesler to assess what some analysts were already predicting to be the coming era of “hobby and personal computers.” “I think that the era of the personal computer is here,” Tesler countered; “PARC has kept involved in the world of academic computing, but we have largely neglected the world of personal computing which we helped to found.”41 His warning went largely unheeded. Xerox Corporation’s parochial belief that computers need only talk to printers and filing cabinets and not to each other meant that the “office of the future” remained an unfulfilled promise, and in the years between 1978 and 1982 PARC experienced a dispersal of core talent that rivals the flight of Greek scholars during the declining years of Byzantium: Charles Simonyi brought the Alto’s Bravo text editing program to Redmond, Washington, where it was rebooted as Microsoft Word; Robert Metcalf used the Ethernet protocol he had invented at PARC to found the networking giant, 3Com; John Warnock and Charles Geschke, tiring of an unresponsive bureaucracy, took their InterPress page description language and founded Adobe Systems; Tesler himself brought the icon-based, object-oriented Smalltalk programming language with him when he joined the Lisa engineering team at Apple, and Tim Mott, his codeveloper of the Gypsy desktop interface, became one of the founders of Electronic Arts—five startups that would ultimately pay off the mortgages and student loans of many hundreds of industrial, graphic, and interaction designers, and provide the tools of the trade for untold thousands of others.

There are points in life when everything changes, and changes in a big way. The old sophistic texts refer to these points as synchrons. Synchrons supposedly tie great forces and personalities together. You can’t predict them and you can’t avoid them.

some of these addictive properties are accidental (few predicted the extent to which text messaging could command your attention), while many are quite purposeful (compulsive use is the foundation for many social media business plans).

Maxims Hidden in the Text Try, fail, analyze, adjust, try again. John Maynard Keynes cycled through these steps ceaselessly. 178 An imperfect decision made in time is better than a perfect one made too late. 215-216 Plans are merely a platform for change. Israeli Defense Forces slogan. 222 If we ask many tiny pertinent questions, we can close in on an answer for the big question. 263

On another occasion, Kehoe purchased eight steers from a neighbor and pastured them in a field of wet clover, violating one of the cardinal rules of animal husbandry as laid out in Dr. C. D. Smead’s standard text Common Sense Treatment of Farm Animals: “All farmers should avoid turning cattle in fresh wet clover or alfalfa when they are hungry.”7 The predictable result of Kehoe’s heedless act was that two of the animals died from ruminal tympany, more commonly known as cattle bloat. After skinning the beasts and selling the hides, Kehoe returned to the seller and demanded “half of what he lost on the steers.” The man very naturally refused, knowing that the animals he’d sold were healthy. A brooding Kehoe, convinced he had been defrauded, stopped speaking to the neighbor.8

I am sometimes and sorry most of the time silent because , because of me universe should not end. I came here for creating good and smile, and science is a exploration tool, spiritualism I do not want to touch because If I touch even I can not predict the results, That is why I do not hear Ganapathy Mantra and all. But I need to read forgotten texts once again and I will, because it is necessary on right time, if there is really a good and moral person I meet, So far I have not met 100% right person, But in future I may and that person can be a man or woman, sometimes even a child, when I meet such 100% morally right person I should be ready to answer questions and for that I have to read forgotten texts such as Vedas once again and basic science, advanced science can be understood easily if you completely remember basic sciences and forgotten texts.

We are warned about the pitfalls that open up before us if we fail to recognize the linguistic usage we are faced with. We are advised not to try to discover meanings beyond, or behind, those the original writers intended (had Caird lived to see the full flowering of postmodernism, we can predict what his reaction might have been). He points out that when the biblical writers used a word, we should not assume they meant what we today would mean by it – advice that, if heeded, would enable a good many theologians, both scholarly and popular, to stop wasting time and to concentrate on the real issues. He remarks that those who apply surgery to a biblical text are, as often as not, tacitly admitting their failure to understand it.

The intricate brain networks described above evolved over millions of years in environments where interactions were always rich, face-to-face encounters, and social groups were small and tribal. The past two decades, by contrast, are characterized by the rapid spread of digital communication tools—my name for apps, services, or sites that enable people to interact through digital networks—which have pushed people’s social networks to be much larger and much less local, while encouraging interactions through short, text-based messages and approval clicks that are orders of magnitude less information laden than what we have evolved to expect. Perhaps predictably, this clash of old neural systems with modern innovations has caused problems. Much in the same way that the “innovation” of highly processed foods in the mid-twentieth century led to a global health crisis, the unintended side effects of digital communication tools—a sort of social fast food—are proving to be similarly worrisome.

NRS proposed using technology in the online version of Scotland's 2022 census that would predict and auto-populate a response option for people who started typing in text for the write-in box for questions on sexual orientation, religion, nationality and ethnicity.

Although, as the saying goes, 'It is difficult to make predictions, especially about the future, science is likely to be the standard for all natural phenomena for the foreseeable future. There will always be some people who—like creationists—look to religious texts rather than science for their understanding of the natural world, but the evidence suggests that science not religion-provides our clearest understanding of the universe. As a result, today the word superstition means 'bad science', rather than bad religion.

Machine learning is literally a system that learns. It takes in structured (e.g., names, dates, addresses, numbers) or unstructured (e.g., text, images, videos, voice) data, discovers insights, and finds patterns that marketers would often miss (or never think to consider), and then makes predictions, recommendations, and, in some cases, decisions.

Write your routine, Ronan. Now. While I watch. I want to see it." 7:45 A.M.: The most important meal of the day. 8:00 A.M.: Feed animals. 9:30 A.M.: Repair barns or house. 12:00 P.M.: Lunch @ that weird gas station. 1:30 P.M.: Ronan Lynch's marvelous dream emporium. "What does this one mean, Ronan?" It meant practice makes perfect. It meant ten thousand hours to mastery, if at first you don't succeed, there is no try only do. Ronan had spent hours over the last year dreaming ever more complex and precise objects into being, culminating in an intricate security system that rendered the Barns largely impossible to find unless you knew exactly where you were going. After Cambridge, though, it felt like all the fun had run out of the game. "I don't ask what you do at work, Declan." 6:00 P.M.: Drive around. 7:15 P.M.: Nuke some dinner, yo. 7:30 P.M.: Movie time. 11:00 P.M.: Text Parrish. Adam's most recent text had said simply: $4200. It was the amount Ronan had to send to cover the dorm room repairs. *11:30 P.M.: Go to bed. *Saturday/Sunday: Church/DC *Monday: Laundry & Grocery *Tuesday: Text or call Gansey These last items were in Declan's handwriting, his addendums subtly suggesting all the components of a fulfilling grown-up life Ronan had missed when crafting it. They only served to depress Ronan more. Look how you can predict the next forty-eight hours, seventy-two hours, ninety-six hours, look how you can predict the rest of your life. The entire word routine depressed Ronan. The sameness. Fuck everything. Gansey texted: Declan told me to tell you to get out of bed. Ronan texted back: why He watched the morning light move over the varied black-gray shapes in his bedroom. Shelves of model cars; an open Uilleann pipes case; an old scuffed desk with a stuffed whale on it; a metal tree with wondrously intricate branches; heaps of laundry curled around beet-red wood shavings. Gansey texted back: don't make me get on a plane I'm currently chained to one of the largest black walnut trees in Oregon

Write your routine, Ronan. Now. While I watch. I want to see it." 7:45 A.M.: The most important meal of the day. 8:00 A.M.: Feed animals. 9:30 A.M.: Repair barns or house. 12:00 P.M.: Lunch @ that weird gas station. 1:30 P.M.: Ronan Lynch's marvelous dream emporium. "What does this one mean, Ronan?" It meant practice makes perfect. It meant ten thousand hours to mastery, if at first you don't succeed, there is no try only do. Ronan had spent hours over the last year dreaming ever more complex and precise objects into being, culminating in an intricate security system that rendered the Barns largely impossible to find unless you knew exactly where you were going. After Cambridge, though, it felt like all the fun had run out of the game. "I don't ask what you do at work, Declan." 6:00 P.M.: Drive around. 7:15 P.M.: Nuke some dinner, yo. 7:30 P.M.: Movie time. 11:00 P.M.: Text Parrish. Adam's most recent text had said simply: $4200. It was the amount Ronan had to send to cover the dorm room repairs. *11:30 P.M.: Go to bed. *Saturday/Sunday: Church/DC *Monday: Laundry & Grocery *Tuesday: Text or call Gansey These last items were in Declan's handwriting, his addendums subtly suggesting all the components of a fulfilling grown-up life Ronan had missed when crafting it. They only served to depress Ronan more. Look how you can predict the next forty-eight hours, seventy-two hours, ninety-six hours, look how you can predict the rest of your life. The entire word routine depressed Ronan. The sameness. Fuck everything. Gansey texted: Declan told me to tell you to get out of bed. Ronan texted back: why He watched the morning light move over the varied black-gray shapes in his bedroom. Shelves of model cars; an open Uilleann pipes case; an old scuffed desk with a stuffed whale on it; a metal tree with wondrously intricate branches; heaps of laundry curled around beet-read wood shavings. Gansey texted back: don't make me get on a plane I'm currently chained to one of the largest black walnut trees in Oregon

This period of the internet has been labeled Web 1.0—a name that works backward from the term Web 2.0, which was coined by the writer and user-experience designer Darcy DiNucci in an article called “Fragmented Future,” published in 1999. “The Web we know now,” she wrote, “which loads into a browser window in essentially static screenfuls, is only an embryo of the Web to come. The first glimmerings of Web 2.0 are beginning to appear….The Web will be understood not as screenfuls of texts and graphics but as a transport mechanism, the ether through which interactivity happens.” On Web 2.0, the structures would be dynamic, she predicted: instead of houses, websites would be portals, through which an ever-changing stream of activity—status updates, photos—could be displayed. What you did on the internet would become intertwined with what everyone else did, and the things other people liked would become the things that you would see. Web 2.0 platforms like Blogger and Myspace made it possible for people who had merely been taking in the sights to start generating their own personalized and constantly changing scenery. As more people began to register their existence digitally, a pastime turned into an imperative: you had to register yourself digitally to exist.

How much is your bible? Revelations normally are interchangeable, apart from the names, the narrative eventually remains the same, it all ENDS. In-between the games, customs tend to go back to its origin. Its centre, based on the callings of the internal. Whenever nature, being the sun, progresses into the maternal, black people crave the warmth embodied within the circle. As unity is resurrected, what occurs is a rejection on the texts written on so-called fate, or destiny, confined to upside down signs taken from the black and forsaken. When did money predict the ability of a church to carry on its purpose? Where then is its highest point? Billionaire priests?

That which is above is from what which is below, and that which is below is from that which is above. A casual reader could have easily interpreted the line to mean that the sun and moon and earth are all connected. But when she read it, all Jasmine could think of was... another world. A world beyond this one. Especially when later sections of the text described the principles of turning base metals into gold and predicted the future creation of an "Elixir of Life"--- immortality--- Jasmine knew her father's interest in this book ran far deeper than mere curiosity. She could feel it.

I have a friend—she is the kind of friend that all of us have—who is a true believer in astrology and psychic phenomenon, a devotee of reiki, a collector of crystals, a woman who occasionally sends me emails with cryptic titles and a single line of text asking, for example, the time of day that I was born or whether I have any mental associations with moths. None that come immediately to mind, I write back. But then of course moths are suddenly everywhere: on watercolor prints in the windows of art shops, in Virginia Woolf’s diaries, on the pages of the illustrated children’s book I read to my nieces. This woman, whom I have known since I was very young, also experiences strange echoes and patterns, but for her they are not the result of confirmation bias or the brain’s inclination toward narrative. She believes that the patterns are part of the very fabric of reality, that they refer to universal archetypes that express themselves in our individual minds. Transcendent truths, she has told me many times, cannot be articulated intellectually because higher thought is limited by the confines of language. These larger messages from the universe speak through our intuitions, and we modern people have become so completely dominated by reason that we have lost this connection to instinct. She claims to receive many of these messages through images and dreams. In a few cases she has predicted major global events simply by heeding some inchoate sensation—an aching knee, the throbbing of an old wound, a general feeling of unease. This woman is a poet, and I tend to grant her theories some measure of poetic license. It seems to me that beneath all the New Agey jargon, she is speaking of the power of the unconscious mind, a realm that is no doubt elusive enough to be considered a mystical force in its own right. I have felt its power most often in my writing, where I’ve learned that intuition can solve problems more efficiently than logical inference. This was especially true when I wrote fiction. I would often put an image in a story purely by instinct, not knowing why it was there, and then the image would turn out to be the perfect metaphor for some conflict that emerged between the characters—again, something that was not planned deliberately—as though my subconscious were making the connections a step or two ahead of my rational mind. But these experiences always took place within the context of language, and I couldn’t understand what it would mean to perceive knowledge outside that context. I’ve said to my friend many times that I believe in the connection between language and reason, that I don’t believe thought is possible without it. But like many faith systems, her beliefs are completely self-contained and defensible by their own logic. Once, when I made this point, she smiled and said, “Of course, you’re an Aquarius.

This treatise on the church would seem to make the "true church" an article of faith that could be neither proved nor disproved, safe from refutation, in a realm beyond the range of reason's dreadful artillery. It represents a tour de force not only against the Catholic Church but also against the notion that history, tradition, or custom could be proof of the validity of any institution. In this direction lay perhaps Luther's most truly revolutionary impulse. The medieval mentality had been to say that anything long sanctioned by tradition was valid because tradition or custom represented the working out of the will of an almighty and invisible God. The Middle Ages much more than the age of Enlightenment might sing in almost unanimous chorus, "Whatever is, is right." This willingness to dismiss the authority of custom in favor of a scriptural text that might radically contradict custom-or tradition-could lead to the notion that all the institutions of society might be made over anew. These might include positive law-law as announced in statutes and royal decrees. They might include even the political order itself. Yet this thundering treatise against Catharinus with its hidden church known only to God ran against a stronger impulse of Luther's that was soon to assert itself once it became clear that he would have no reconciliation with the Catholic Church. He was by temperament conservative in his political views, and like other educated people of his time he feared the common people. Moreover, despite the apocalyptic fervor of this tractate, Luther was far from being one of those souls who look skyward every day expecting to hear the last trumpet and to see the heavens split with the return of Christ in judgment. The end times had begun; but he did not make predictions about how long they would last, nor did he claim that Christians might help things along by revolting against Catholic princes.

The Sixteen Conclusions of Reverend Kirk In the last half of the seventeenth century, a Scottish scholar gathered all the accounts he could find about the Sleagh Maith and, in 1691, wrote an amazing manuscript entitled The Secret Commonwealth of Elves, Fauns and Fairies. It was the first systematic attempt to describe the methods and organization of the strange creatures that plagued the farmers of Scotland. The author, Reverend Kirk, of Aberfoyle, studied theology at St. Andrews and took his degree of professor at Edinburgh. Later he served as minister for the parishes of Balquedder and Aberfoyle and died in 1692. Kirk invented the name "the Secret Commonwealth" to describe the organization of the elves. It is impossible to quote the entire text of his treatise, but we can summarize his findings about elves and other aerial creatures in the following way: 1. They have a nature that is intermediate between man and the angels. 2. Physically, they have very light and fluid bodies, which are comparable to a condensed cloud. They are particularly visible at dusk. They can appear and vanish at will. 3. Intellectually, they are intelligent and curious. 4. They have the power to carry away anything they like. 5. They live inside the earth in caves, which they can reach through any crevice or opening where air passes. 6. When men did not inhabit most of the world, the creatures used to live there and had their own agriculture. Their civilization has left traces on the high mountains; it was flourishing at a time when the whole countryside was nothing but woods and forests. 7. At the beginning of each three-month period, they change quarters because they are unable to stay in one place. Besides, they like to travel. It is then that men have terrible encounters with them, even on the great highways. 8. Their chameleon-like bodies allow them to swim through the air with all their household. 9. They are divided into tribes. Like us, they have children, nurses, marriages, burials, etc., unless they just do this to mock our own customsor to predict terrestrial events. 10. Their houses are said to be wonderfully large and beautiful, but under most circumstances they are invisible to human eyes. Kirk compares them to enchanted islands. The houses are equipped with lamps that burn forever and fires that need no fuel. 11. They speak very little. When they do talk among themselves, their language is a kind of whistling sound. 12. Their habits and their language when they talk to humans are similar to those of local people. 13. Their philosophical system is based on the following ideas: nothing dies; all things evolve cyclically in such a way that at every cycle they are renewed and improved. Motion is the universal law. 14. They are said to have a hierarchy of leaders, but they have no visible devotion to God, no religion. 15. They have many pleasant and light books, but also serious and complex books dealing with abstract matters. 16. They can be made to appear at will before us through magic. The similarities between these observations and the story related by Facius Cardan, which antedates Kirk's manuscript by exactly two hundred years, are clear. Both Cardan and Paracelsus write, like Kirk, that a pact can be made with these creatures and that they can be made to appear and answer questions at will. Paracelsus did not care to reveal what that pact was "because of the ills that might befall those who would try it." Kirk is equally discreet on this point. And, of course, to go deeper into this matter would open the whole field of witchcraft and ceremonial magic, which is beyond my purpose in the present book.

When reading, the mind is constantly predicting what will come next. Whether or not we are aware of these predictions, they are there, occurring in the background. This means that we interpret what we read not always based on the actual text, but often on what our mind predicts the text is going to say—sometimes based on what the mind wants it to say.

I was going to give something. I wasn’t there to get a job. I was there to do a job. Simple as that. I was there to give a performance. If I attached to the outcome, I was setting myself up to expect, and thus to fail. My job was to focus on character. My job was to be interesting. My job was to be compelling. Take some chances. Serve the text. Enjoy the process. And this wasn’t some semantic sleight of hand, it wasn’t some subtle form of barter or gamesmanship. There was to be no predicting or manipulating, no thinking of the outcome. Outcome was irrelevant. I couldn’t afford any longer to approach my work as a means to an end.

As early as November 1966, the Red Guard Corps of Beijing Normal University had set their sights on the Confucian ancestral home in Qufu County in Shandong Province. Invoking the language of the May Fourth movement, they proceeded to Qufu, where they established themselves as the Revolutionary Rebel Liaison State to Annihilate the Old Curiosity Shop of Confucius. Within the month they had totally destroyed the Temple of Confucius, the Kong Family Mansion, the Cemetery of Confucius (including the Master’s grave), and all the statues, steles, and relics in the area... In January 1967 another Red Guard unit editorialized in the People’s Daily: To struggle against Confucius, the feudal mummy, and thoroughly eradicate . . . reactionary Confucianism is one of our important tasks in the Great Cultural Revolution. And then, to make their point, they went on a nationwide rampage, destroying temples, statues, historical landmarks, texts, and anything at all to do with the ancient Sage... The Cultural Revolution came to an end with Mao’s death in 1976. In 1978 Deng Xiaoping (1904–97) became China’s paramount leader, setting China on a course of economic and political reform, and effectively bringing an end to the Maoist ideal of class conflict and perpetual revolution. Since 2000, the leadership in Beijing, eager to advance economic prosperity and promote social stability, has talked not of the need for class conflict but of the goal of achieving a “harmonious society,” citing approvingly the passage from the Analects, “harmony is something to be cherished” (1.12). The Confucius compound in Qufu has been renovated and is now the site of annual celebrations of Confucius’s birthday in late September. In recent years, colleges and universities throughout the country—Beijing University, Qufu Normal University, Renmin University, Shaanxi Normal University, and Shandong University, to name a few—have established Confucian study and research centers. And, in the opening ceremonies of the 2008 Olympics, the Beijing Olympic Committee welcomed guests from around the world to Beijing with salutations from the Analects, “Is it not a joy to have friends come from afar?” and “Within the fours seas all men are brothers,” not with sayings from Mao’s Little Red Book. Tellingly, when the Chinese government began funding centers to support the study of the Chinese language and culture in foreign schools and universities around the globe in 2004—a move interpreted as an ef f ort to expand China’s “soft power”—it chose to name these centers Confucius Institutes... The failure of Marxism-Leninism has created an ideological vacuum, prompting people to seek new ways of understanding society and new sources of spiritual inspiration. The endemic culture of greed and corruption—spawned by the economic reforms and the celebration of wealth accompanying them—has given rise to a search for a set of values that will address these social ills. And, crucially, rising nationalist sentiments have fueled a desire to fi nd meaning within the native tradition—and to of f set the malignant ef f ects of Western decadence and materialism. Confucius has thus played a variety of roles in China’s twentieth and twenty-first centuries. At times praised, at times vilified, he has been both good guy and bad guy. Yet whether good or bad, he has always been somewhere on the stage. These days Confucius appears to be gaining favor again, in official circles and among the people. But what the future holds for him and his teachings is difficult to predict. All we can say with any certainty is that Confucius will continue to matter.

It is, in fact, natural to think that man may be a finite-state machine, not only in his function as a message source which produces words, but in all his other behavior as well. We can think if we like of all possible conditions and configurations of the cells of the nervous system as constituting states (states of mind, perhaps). We can think of one state passing to another, sometimes with the production of a letter, word, sound, or a part thereof, and sometimes with the production of some other action or of some part of an action. We can think of sight, hearing, touch, and other senses as supplying inputs which determine or influence what state the machine passes into next. If man is a finite-state- machine, the number of states must be fantastic and beyond any detailed mathematical treatment. But, so are the configurations of the molecules in a gas, and yet we can explain much of the significant behavior of a gas in terms of pressure and temperature merely. Can we someday say valid, simple, and important things about the working of the mind in producing written text and other things as well? As we have seen, we can already predict a good deal concerning the statistical nature of what a man will write down on paper, unless he is deliberately trying to behave eccentrically, and, even then, he cannot help conforming to habits of his own.

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

parallel to all other ages, not a chronological series of events. Indeed, one of the great marvels of God’s gracious activity toward us is that it occurs in real time without being prejudiced in favor of any particular age. Just because we are the latest does not mean we are the best. The effects of sin prevent any age—including ours—from being “golden,” at least in the spiritual sense. Every Christian generation learns equally the lessons of Revelation—that God is in control, that the powers of the world are minuscule when compared with God, that God is as likely to work through apparent weakness and failure as through strength and success, and that in the end God’s people will prevail. Revelation is the last book of the Bible. It reveals important truths about the end times. But it is also last in another important sense—it calls on all the hermeneutical courage, wisdom, and maturity one can muster in order to be understood properly. In many ways it serves as a graduation exercise for the NIV Application Commentary Series, an opportunity to fully apply the many lessons we have learned in the Bridging Contexts sections of previous volumes. God’s time is his, not ours. The story of God’s gracious activity on our behalf will be fulfilled in a great and glorious conclusion. But all Christians, everywhere and at all times, have equal access to the time. That access has been and is made possible by God’s message in the book of Revelation. Terry C. Muck Author’s Preface AS A NEW CHRISTIAN recently converted from atheism, I eagerly hurried through Paul’s letters, reaching Revelation as soon as possible. Once I reached it, however, I could hardly understand a word of it. I listened attentively to the first few “prophecy teachers” I heard, but even if they had not contradicted one another, over the years I watched as most of their detailed predictions failed to materialize. Perhaps six years after my conversion, as I began to read Revelation in Greek for the first time, the book came alive to me. Because I was now moving through the text more carefully, I noticed the transitions and the structure, and I realized it was probably addressing something much different from what I had first supposed. At the same time, I catalogued parallels I found between Revelation and biblical prophets like Daniel, Ezekiel, and Zechariah. I also began reading an apocalypse contemporary with Revelation, 4 Ezra (2 Esdras in the Apocrypha), to learn more about the way Revelation’s original, first-century audience may have heard its claims. Yet even in my first two years as a Christian, Revelation and other end-time passages proved a turning point for me. As a young Christian, I was immediately schooled in a particular, popular end-time view, which I respectfully swallowed (the

The Supreme Personality of Godhead is situated everywhere as the Supersoul, and He can dictate to anyone and everyone as He likes. The would-be grandson of Diti, who was predicted to be a great devotee, would be liked by everyone, even by the enemies of his father, because he would have no other vision besides the Supreme Personality of Godhead. A pure devotee of the Lord sees the presence of his worshipable Lord everywhere. The Lord reciprocates in such a way that all living entities in whom the Lord is dwelling as the Supersoul also like a pure devotee because the Lord is present in their hearts and can dictate to them to be friendly to His devotee. There are many instances in history wherein even the most ferocious animal became friendly to a pure devotee of the Lord. TEXT 14.48

Most men confuse the denotation of concepts with the connotation of them. The former means which part of reality you indicate under the concept, while the latter indicates which attributes you include into that reality. Complete various usage. You believe in God, I believe in God, both of us intuitively realize which part of reality we represent by the concept of ‘God’. But it doesn’t necessarily mean that your concept of ‘God’ and my concept of ‘God’ is the same with the respect to its content. So maybe God is, in my mind, only uncaused cause point in the cause-effect chain -- God is the cause of everything in the Universe, but it doesn’t need any cause for its existence. God is a termination, the convergence point of various cause-effect chains. Maybe, it seems more logical and rational for me, but it doesn’t necessarily require the belief in omniscient, omnipotent and omnibenevolent God. All of them are the essential attributes of God, which can differ from you to me. Well, maybe I don’t believe that God can foreknow everything, that everything necessarily represent God’s will and God can change everything according to his will, break any natural regularity, which are being investigated by science and on which science predicts the future possible conditions of everything, and that God is strongly involved in the whole human civilization’s life and without his permission nobody and nothing could destroy that life. Similarly, maybe you could effectively argue that some of the writings in the Holy Scripture are true and maybe I, as a reasonable agnostic, would agree with you. However, even this fact wouldn’t mean that I think that the Holy Scripture is the product of divine knowledge but not human. Then maybe I seek for symbols and allegories there, which can stand for cosmological, historical, sexual visions of various ancient civilizations, but you seek after sacred texts for blind acceptance and examples for blind imitation. That is why before saying that somebody believes in God, think over what he means by claiming it; before being surprised at ‘miracles’ in Holy Scripture, turn over in your mind whether it could come into some rational human mind without any divine knowledge and figure out whether there had been similar mythological ‘miracle’ descriptions in ancient civilizations before that Holy Scripture. If you can free your mind from any religious presuppositions, quiet contemplation around it can change your vision of God and religious belief.

The dissertation concluded with an epilogue pessimistically predicting that the ban would continue into the indefinite future, citing several factors. Crucial was the canonical status accorded Joseph Smith’s scriptural writings representing “the core of basic Latter-day Saint theology.” From the late nineteenth century on, Church leaders utilized the Pearl of Great Price as essential proof text affirming blacks as the literal descendants of Ham—the accursed son of Noah who had been “cursed as pertaining to the priesthood.” Also discouraging the ban’s removal was that it affected “only a few” individuals—given the stark fact that a mere handful of African-Americans had cast their lot with the LDS Church. A final factor was the potential for backlash against activists calling for change—this coming from Mormon leaders and rank-and-file members. Such was reflected in a 1972 poll which found that 70% of Utah-based Mormons opposed lifting the ban.

The point of apocalyptic texts is not to predict the future,” explained biblical scholar Amy-Jill Levine in The Meaning of the Bible; “it is to provide comfort in the present. The Bible is not a book of teasers in which God has buried secrets only to be revealed three millennia later.” Rather, she argued, apocalyptic texts “proclaim that a guiding hand controls history, and assure that justice will be done.”7 But a lot of Christians, especially American Christians, prefer instead, wild, futuristic stories about children vanishing out of their clothes, airplanes dropping from the sky, pestilence overtaking the earth, and a Democrat getting elected president—the stuff of paperbacks and Christian B movies. And I think that’s because Americans, particularly white Americans, have a hard time catching apocalyptic visions when they benefit too much from the status quo to want a peek behind the curtain.

Chinese techno-authoritarianism scares the West. The language used is dystopian, and the fear heightened. Readers or viewers are meant to take away the idea that Beijing under President Xi Jinping is destined to create a global infrastructure of control, a unique threat to the world and incomparable to any other nation. Take a September 2020 article in the Atlantic in which journalist Ross Anderson painted a petrifying image of China wanting to have worldwide domination of artificial intelligence. “In the near future,” he wrote, “every person who enters a public space could be identified, instantly, by AI matching them to an ocean of personal data, including their every text communication, and their body’s one-of-a-kind protein-construction schema.” He noted that algorithms will soon be able to gather a multitude of data points, such as reading habits, purchases, travel records, and friends, as well as predict political opposition before it occurs.