Sunday, March 1, 2020

Who Are I?

Science undermines not only the liberal belief in free will, but also the belief in individualism. Liberals believe that we have a single and indivisible self. To be an individual means that I am individual. Yes, my body is made up of approximately 37 trillion cells,9 and each day both my body and my mind go through countless permutations and transformations. Yet if I really pay attention and strive to get in touch with myself, I am bound to discover deep inside a single clear and authentic voice, which is my true self, and which is the source of all meaning and authority in the universe. For liberalism to make sense, I must have one – and only one – true self, for if I had more than one authentic voice, how would I know which voice to heed in the polling station, in the supermarket and in the marriage market? However, over the last few decades the life sciences have reached the conclusion that this liberal story is pure mythology. The single authentic self is as real as the eternal Christian soul, Santa Claus and the Easter Bunny. If you look really deep within yourself, the seeming unity that we take for granted dissolves into a cacophony of conflicting voices, none of which is ‘my true self’. Humans aren’t individuals. They are ‘dividuals’. The human brain is composed of two hemispheres, connected to each other through a thick neural cable. Each hemisphere controls the opposite side of the body. The right hemisphere controls the left side of the body, receives data from the left-hand field of vision and is responsible for moving the left arm and leg, and vice versa. This is why people who have had a stroke in their right hemisphere sometimes ignore the left side of their body (combing only the right side of their hair, or eating only the food placed on the right side of their plate).10 There are also emotional and cognitive differences between the two hemispheres, though the division is far from clear-cut. Most cognitive activities involve both hemispheres, but not to the same degree. For example, in most cases the left hemisphere plays a more important role in speech and in logical reasoning, whereas the right hemisphere is more dominant in processing spatial information. Many breakthroughs in understanding the relations between the two hemispheres were based on the study of epilepsy patients. In severe cases of epilepsy, electrical storms begin in one part of the brain but quickly spread to other parts, causing a very acute seizure. During such seizures patients lose control of their body, and frequent seizures consequently prevent patients from holding a job or leading a normal lifestyle. In the mid-twentieth century, when all other treatments failed, doctors alleviated the problem by cutting the thick neural cable connecting the two hemispheres, so that electrical storms beginning in one hemisphere could not spill over to the other. For brain scientists these patients were a gold-mine of astounding data. Some of the most notable studies on these split-brain patients were conducted by Professor Roger Wolcott Sperry, who won the Nobel Prize in Physiology and Medicine for his groundbreaking discoveries, and by his student, Professor Michael S. Gazzaniga. One study was conducted on a teenaged boy. The boy was asked what he would like to do when he grew up. The boy answered that he wanted to be a draughtsman. This answer was provided by the left hemisphere, which plays a crucial part in logical reasoning as well as in speech. Yet the boy had another active speech centre in
his right hemisphere, which could not control vocal language, but could spell words using Scrabble tiles. The researchers were keen to know what the right hemisphere would say. So they spread Scrabble tiles on the table, and then took a piece of paper and wrote on it: ‘What would you like to do when you grow up?’ They placed the paper at the edge of the boy’s left visual field. Data from the left visual field is processed in the right hemisphere. Since the right hemisphere could not use vocal language, the boy said nothing. But his left hand began moving rapidly across the table, collecting tiles from here and there. It spelled out: ‘automobile race’. Spooky.11 Equally eerie behaviour was displayed by patient WJ, a Second World War veteran. WJ’s hands were each controlled by a different hemisphere. Since the two hemispheres were out of touch with one another, it sometimes happened that his right hand would reach out to open a door, and then his left hand would intervene and try to slam the door shut. In another experiment, Gazzaniga and his team flashed a picture of a chicken claw to the left-half brain – the side responsible for speech – and simultaneously flashed a picture of a snowy landscape to the right brain. When asked what they saw, patients invariably answered ‘a chicken claw’. Gazzaniga then presented one patient, PS, with a series of picture cards and asked him to point to the one that best matched what he had seen. The patient’s right hand (controlled by his left brain) pointed to a picture of a chicken, but simultaneously his left hand shot out and pointed to a snow shovel. Gazzaniga then asked PS the million-dollar question: ‘Why did you point both to the chicken and to the shovel?’ PS replied, ‘Oh, the chicken claw goes with the chicken, and you need a shovel to clean out the chicken shed.’12 What happened here? The left brain, which controls speech, had no data about the snow scene, and therefore did not really know why the left hand pointed to the shovel. So it just invented something credible. After repeating this experiment many times, Gazzaniga concluded that the left hemisphere of the brain is the seat not only of our verbal abilities, but also of an internal interpreter that constantly tries to make sense of our life, using partial clues in order to concoct plausible stories. In another experiment, the non-verbal right hemisphere was shown a pornographic image. The patient reacted by blushing and giggling. ‘What did you see?’ asked the mischievous researchers. ‘Nothing, just a flash of light,’ said the left hemisphere, and the patient immediately giggled again, covering her mouth with her hand. ‘Why are you laughing then?’ they insisted. The bewildered lefthemisphere interpreter – struggling for some rational explanation – replied that one of the machines in the room looked very funny.13 It’s as if the CIA conducts a drone strike in Pakistan, unbeknown to the US State Department. When a journalist grills State Department officials about it, they make up some plausible explanation. In reality, the spin doctors don’t have a clue why the strike was ordered, so they just invent something. A similar mechanism is employed by all human beings, not just by split-brain patients. Again and again my own private CIA does things without the approval or knowledge of my State Department, and then my State Department cooks up a story that presents me in the best possible light. Often enough, the State Department itself becomes convinced of the pure fantasies it has invented.14 Similar conclusions have been reached by behavioural economists, who want to know how people take economic decisions. Or more accurately, who takes these decisions. Who decides to buy a Toyota rather than a Mercedes, to go on holiday to Paris rather than Thailand, and to invest in South Korean treasury bonds rather than in the Shanghai stock exchange? Most experiments have indicated that there is no single self making any of these decisions. Rather, they result from a tug of war between different and often conflicting inner entities.
One groundbreaking experiment was conducted by Daniel Kahneman, who won the Nobel Prize in Economics. Kahneman asked a group of volunteers to join a three-part experiment. In the ‘short’ part of the experiment, the volunteers inserted one hand into a container filled with water at 14°C for one minute, which is unpleasant, bordering on painful. After sixty seconds, they were told to take their hand out. In the ‘long’ part of the experiment, volunteers placed their other hand in another water container. The temperature there was also 14°C, but after sixty seconds, hot water was secretly added into the container, bringing the temperature up to 15°C. Thirty seconds later, they were told to pull out their hand. Some volunteers did the ‘short’ part first, while others began with the ‘long’ part. In either case, exactly seven minutes after both parts were over came the third and most important part of the experiment. The volunteers were told they must repeat one of the two parts, and it was up to them to choose which; 80 per cent preferred to repeat the ‘long’ experiment, remembering it as less painful. The cold-water experiment is so simple, yet its implications shake the core of the liberal world view. It exposes the existence of at least two different selves within us: the experiencing self and the narrating self. The experiencing self is our moment-to-moment consciousness. For the experiencing self, it’s obvious that the ‘long’ part of the cold-water experiment was worse. First you experience water at 14°C for sixty seconds, which is every bit as bad as what you experience in the ‘short’ part, and then you must endure another thirty seconds of water at 15°C, which is not quite as bad, but still far from pleasant. For the experiencing self, it is impossible that adding a slightly unpleasant experience to a very unpleasant experience will make the entire episode more appealing. However, the experiencing self remembers nothing. It tells no stories, and is seldom consulted when it comes to big decisions. Retrieving memories, telling stories and making big decisions are all the monopoly of a very different entity inside us: the narrating self. The narrating self is akin to Gazzaniga’s left-brain interpreter. It is forever busy spinning yarns about the past and making plans for the future. Like every journalist, poet and politician, the narrating self takes many short cuts. It doesn’t narrate everything, and usually weaves the story only from peak moments and end results. The value of the whole experience is determined by averaging peaks with ends. For example, in the short part of the cold-water experiment, the narrating self finds the average between the worst part (the water was very cold) and the last moment (the water was still very cold) and concludes that ‘the water was very cold’. The narrating self does the same thing with the long part of the experiment. It finds the average between the worst part (the water was very cold) and the last moment (the water was not so cold) and concludes that ‘the water was somewhat warmer’. Crucially, the narrating self is duration-blind, giving no importance to the differing lengths of the two parts. So when it has a choice between the two, it prefers to repeat the long part, the one in which ‘the water was somewhat warmer’. Every time the narrating self evaluates our experiences, it discounts their duration, and adopts the ‘peak-end rule’ – it remembers only the peak moment and the end moment, and evaluates the whole experience according to their average. This has far-reaching impact on all our practical decisions. Kahneman began investigating the experiencing self and the narrating self in the early 1990s when, together with Donald Redelmeier of the University of Toronto, he studied colonoscopy patients. In colonoscopy tests, a tiny camera is inserted into the guts through the anus, in order to diagnose various bowel diseases. It is not a pleasant experience. Doctors want to know how to perform the test in the least painful way. Should they speed up the colonoscopy and cause patients more severe pain for a shorter duration, or should they work more slowly and carefully? To answer this query, Kahneman and Redelmeier asked 154 patients to report the pain during the colonoscopy at one-minute intervals. They used a scale of 0 to 10, where 0 meant no pain at all, and
10 meant intolerable pain. After the colonoscopy was over, patients were asked to rank the test’s ‘overall pain level’, also on a scale of 0 to 10. We might have expected the overall rank to reflect the accumulation of minute-by-minute reports. The longer the colonoscopy lasted, and the more pain the patient experienced, the higher the overall pain level. But the actual results were different. Just as in the cold-water experiment, the overall pain level neglected duration and instead reflected only the peak-end rule. One colonoscopy lasted eight minutes, at the worst moment the patient reported a level 8 pain, and in the last minute he reported a level 7 pain. After the test was over, this patient ranked his overall pain level at 7.5. Another colonoscopy lasted twenty-four minutes. This time too peak pain was level 8, but in the very last minute of the test, the patient reported a level 1 pain. This patient ranked his overall pain level only at 4.5. The fact that his colonoscopy lasted three times as long, and that he consequently suffered far more pain on aggregate, did not affect his memory at all. The narrating self doesn’t aggregate experiences – it averages them. So what do the patients prefer: to have a short and sharp colonoscopy, or a long and careful one? There isn’t a single answer to this question, because the patient has at least two different selves, and they have different interests. If you ask the experiencing self, it will probably prefer a short colonoscopy. But if you ask the narrating self, it will vote for a long colonoscopy because it remembers only the average between the worst moment and the last moment. Indeed, from the viewpoint of the narrating self, the doctor should add a few completely superfluous minutes of dull aches at the very end of the test, because it will make the entire memory far less traumatic.15 Paediatricians know this trick well. So do vets. Many keep in their clinics jars full of treats, and hand a few to the kids (or dogs) after giving them a painful injection or an unpleasant medical examination. When the narrating self remembers the visit to the doctor, ten seconds of pleasure at the end of the visit will erase many minutes of anxiety and pain. Evolution discovered this trick aeons before the paediatricians. Given the unbearable torments women undergo at childbirth, you might think that after going through it once, no sane woman would ever agree to do it again. However, at the end of labour and in the following days the hormonal system secretes cortisol and beta-endorphins, which reduce the pain and create a feeling of relief and sometimes even of elation. Moreover, the growing love towards the baby, and the acclaim from friends, family members, religious dogmas and nationalist propaganda, conspire to turn childbirth from a terrible trauma into a positive memory.

One study conducted at the Rabin Medical Center in Tel Aviv showed that the memory of labour reflected mainly the peak and end points, while the overall duration had almost no impact at all.16 In another research project, 2,428 Swedish women were asked to recount their memories of labour two months after giving birth. Ninety per cent reported that the experience was either positive or very positive. They didn’t necessarily forget the pain – 28.5 per cent described it as the worst pain imaginable – yet it did not prevent them from evaluating the experience as positive. The narrating self goes over our experiences with a sharp pair of scissors and a thick black marker. It censors at least some moments of horror, and files in the archive a story with a happy ending.17 Most of our critical life choices – of partners, careers, residences and holidays – are taken by our narrating self. Suppose you can choose between two potential holidays. You can go to Jamestown, Virginia, and visit the historic colonial town where the first English settlement on mainland North America was founded in 1607. Alternatively, you can realise your number one dream vacation, whether it is trekking in Alaska, sunbathing in Florida or having an unbridled bacchanalia of sex, drugs and gambling in Las Vegas. But there is a caveat: if you choose your dream vacation, then just before you board the plane home, you must take a pill which will wipe out all your memories of that vacation. What happened in Vegas will forever remain in Vegas. Which holiday would you choose? Most people would opt for colonial Jamestown, because most people give their credit card to the narrating self, which cares only about stories and has zero interest in even the most mind-blowing experiences if it cannot remember them. Truth be told, the experiencing self and the narrating self are not completely separate entities but are closely intertwined. The narrating self uses our experiences as important (but not exclusive) raw materials for its stories. These stories, in turn, shape what the experiencing self actually feels. We experience hunger differently when we fast on Ramadan, when we fast in preparation for a medical examination, and when we don’t eat because we have no money. The different meanings ascribed to our hunger by the narrating self create very different actual experiences. Furthermore, the experiencing self is often strong enough to sabotage the best-laid plans of the narrating self. For example, I can make a New Year resolution to start a diet and go to the gym every day. Such grand decisions are the monopoly of the narrating self. But the following week when it’s gym time, the experiencing self takes over. I don’t feel like going to the gym, and instead I order pizza, sit on the sofa and turn on the TV . Nevertheless, most people identify with their narrating self. When they say ‘I’, they mean the story in their head, not the stream of experiences they undergo. We identify with the inner system that takes the crazy chaos of life and spins out of it seemingly logical and consistent yarns. It doesn’t matter that the plot is full of lies and lacunas, and that it is rewritten again and again, so that today’s story flatly contradicts yesterday’s; the important thing is that we always retain the feeling that we have a single unchanging identity from birth to death (and perhaps even beyond the grave). This gives rise to the questionable liberal belief that I am an individual, and that I possess a consistent and clear inner voice, which provides meaning for the entire universe.
From Homo Deus by Yuval Noah Harari 


Wednesday, January 15, 2020

The Age of Shopping - Sapiens


The modern capitalist economy must constantly increase production if it is to survive, like a shark that must swim or suffocate. Yet it’s not enough just to produce. Somebody must also buy the products, or industrialists and investors alike will go bust. To prevent this catastrophe and to make sure that people will always buy whatever new stuff industry produces, a new kind of ethic appeared: consumerism.

Most people throughout history lived under conditions of scarcity. Frugality was thus their watchword. The austere ethics of the Puritans and Spartans are but two famous examples. A good person avoided luxuries, never threw food away, and patched up torn trousers instead of buying a new pair. Only kings and nobles allowed themselves to renounce such values publicly and conspicuously flaunt their riches.

Consumerism sees the consumption of ever more products and services as a positive thing. It encourages people to treat themselves, spoil themselves, and even kill themselves slowly by overconsumption. Frugality is a disease to be cured. You don’t have to look far to see the consumer ethic in action – just read the back of a cereal box. Here’s a quote from a box of one of my favourite breakfast cereals, produced by an Israeli firm, Telma:

Sometimes you need a treat. Sometimes you need a little extra energy. There are times to watch your weight and times when you’ve just got to have something … right now! Telma offers a variety of tasty cereals just for you – treats without remorse.

The same package sports an ad for another brand of cereal called Health Treats:

Health Treats offers lots of grains, fruits and nuts for an experience that combines taste, pleasure and health. For an enjoyable treat in the middle of the day, suitable for a healthy lifestyle. A real treat with the wonderful taste of more [emphasis in the original].

Throughout most of history, people were likely to be have been repelled rather than attracted by such a text. They would have branded it as selfish, decadent and morally corrupt. Consumerism has worked very hard, with the help of popular psychology (‘Just do it!’) to convince people that indulgence is good for you, whereas frugality is self-oppression.

It has succeeded. We are all good consumers. We buy countless products that we don’t really need, and that until yesterday we didn’t know existed. Manufacturers deliberately design short-term goods and invent new and unnecessary models of perfectly satisfactory products that we must purchase in order to stay ‘in’. Shopping has become a favourite pastime, and consumer goods have become essential mediators in relationships between family members, spouses and friends. Religious holidays such as Christmas have become shopping festivals. In the United States, even Memorial Day – originally a solemn day for remembering fallen soldiers – is now an occasion for special sales. Most people mark this day by going shopping, perhaps to prove that the defenders of freedom did not die in vain.

The flowering of the consumerist ethic is manifested most clearly in the food market. Traditional agricultural societies lived in the awful shade of starvation. In the affluent world of today one of the leading health problems is obesity, which strikes the poor (who stuff themselves with hamburgers and pizzas) even more severely than the rich (who eat organic salads and fruit smoothies). Each year the US population spends more money on diets than the amount needed to feed all the hungry people in the rest of the world. Obesity is a double victory for consumerism. Instead of eating little, which will lead to economic contraction, people eat too much and then buy diet products – contributing to economic growth twice over.

How can we square the consumerist ethic with the capitalist ethic of the business person, according to which profits should not be wasted, and should instead be reinvested in production? It’s simple. As in previous eras, there is today a division of labour between the elite and the masses. In medieval Europe, aristocrats spent their money carelessly on extravagant luxuries, whereas peasants lived frugally, minding every penny. Today, the tables have turned. The rich take great care managing their assets and investments, while the less well heeled go into debt buying cars and televisions they don’t really need.

The capitalist and consumerist ethics are two sides of the same coin, a merger of two commandments. The supreme commandment of the rich is ‘Invest!’ The supreme commandment of the rest of us is ‘Buy!’

The capitalist-consumerist ethic is revolutionary in another respect. Most previous ethical systems presented people with a pretty tough deal. They were promised paradise, but only if they cultivated compassion and tolerance, overcame craving and anger, and restrained their selfish interests. This was too tough for most. The history of ethics is a sad tale of wonderful ideals that nobody can live up to. Most Christians did not imitate Christ, most Buddhists failed to follow Buddha, and most Confucians would have caused Confucius a temper tantrum.

In contrast, most people today successfully live up to the capitalist-consumerist ideal. The new ethic promises paradise on condition that the rich remain greedy and spend their time making more money, and that the masses give free rein to their cravings and passions – and buy more and more. This is the first religion in history whose followers actually do what they are asked to do. How, though, do we know that we’ll really get paradise in return? We’ve seen it on television.

Sapiens - Yuval Noah Harari


Saturday, November 9, 2019

Grandfather Paradox

People think there’s one reality But there’s loads of them all snaking off like roots. And what we do on one path effects what happens on other paths. Time is a construct. People think you can’t go back and change things but can. That’s what flashbacks are. They’re invitations to go back and make different choices. When you make a decision you think it’s you doing it but it’s not. It’s the spirit out there that’s connected to our world that decides what we do. And we just have to go along for the ride. Mirrors let you move through time.
#colinritman #bandersnatch #blackmirror  #willpoulter



Wisdom Beyond Logic

A young man in his mid-twenties knocks on the door of a renowned Guru. He says: “I’ve come to you because I wish to study Vedas.”

“Do you know Sanskrit?” the Guru asks.

“No,” replies the young man.

“Have you studied any Indian philosophy?”

“No. But don’t worry. I just finished my doctoral dissertation at Harvard on logic. So now, I would just like to round out my education with a little study of the Vedas.”

“I doubt,” the Guru says, “that you are ready to study Vedas. It is the deepest knowledge ever known. If you wish, however, I am willing to examine you in logic, and if you pass that test I will teach you Vedas.”

The young man agrees.

Guru holds up two fingers. “Two men come down a chimney. One comes out with a clean face; the other comes out with a dirty face. Which one washes his face?”

The young man stares at the Guru. “Is that really a test in logic?”

The Guru nods.

”THE ONE WITH THE DIRTY FACE WASHES HIS FACE" he answers confidently.

“Wrong. The one with the clean face washes his face. Examine the logic. The one with the dirty face looks at the one with the clean face and thinks his face is clean. The one with the clean face looks at the one with the dirty face and thinks his face is dirty. So, the one with the clean face washes his face.”

“Very clever,” the young man says. “Give me another test.”

The Guru again holds up two fingers. “Two men come down a chimney. One comes out with a clean face, the other comes out with a dirty face. Which one washes his face?”

“WE HAVE ALREADY ESTABLISHED THAT THE ONE WITH THE CLEAN FACE WASHES HIS FACE"

“Wrong. Each one washes his face. Examine the logic. The one with the dirty face looks at the one with the clean face and thinks his face is clean. The one with the clean face looks at the one with the dirty face and thinks his face is dirty. So, the one with the clean face washes his face. When the one with the dirty face sees the one with the clean face wash his face, he also washes his face. So, each one washes his face.”

“I didn’t think of that,” says the young man. It’s shocking to me that I could make an error in logic. Test me again.”

The Guru holds up two fingers. “Two men come down a chimney. One comes out with a clean face; the other comes out with a dirty face. Which one washes his face?”

“EACH ONE WASHES HIS FACE"

“Wrong. Neither one washes his face. Examine the logic. The one with the dirty face looks at the one with the clean face and thinks his face is clean. The one with the clean face looks at the one with the dirty face and thinks his face is dirty. But when the one with the clean face sees the one with the dirty face doesn’t wash his face, he also doesn’t wash his face. So, neither one washes his face.”

The young man is desperate. “I am qualified to study Vedas. Please give me one more test.”

He groans, though, when the Guru lifts two fingers. “Two men come down a chimney. One comes out with a clean face; the other comes out with a dirty face. Which one washes his face?”

“NEITHER ONE WASHES HIS FACE"

“Wrong. Do you now see why logic is an insufficient basis for studying Vedas? Tell me, how is it possible for two men to come down the same chimney, and for one to come out with a clean face and the other with a dirty face? Don’t you see? The whole question is nonsense, foolishness, and if you spend your whole life trying to answer foolish questions, all your answers will be foolish, too.”

THAT'S WHY HAVING WISDOM IS MORE IMPORTANT THAN HAVING LOGIC.


Tuesday, October 22, 2019

Life and Works of Jesus in India

1. A royal prince of India, Ravanna in the South, was at the Jewish Feast.
2. Ravanna was a man of wealth, and he was just, and with a band of Brahmic priests sought wisdom in the west.
3. When Jesus stood among the Jewish priests and read and spoke, Ravanna
heard and was amazed.
4. And when he asked who Jesus was, from whence He came and what He was,
Chief Hillel said:
5. "We call this child the Day Star from on high, for He has come to bring to
men a light, the light of life; to lighten up the way of men and to redeem His people of Israel."
6. And Hillel told Ravanna all about the child; about the prophecies concerning Him; about the wonders of the night when He was born; about the visit of the Magian priests.
7. About the way in which He was protected from the wrath of evil men; about His flight to Egyptland, and how He then was serving with His father as a carpenter in Nazareth.
8. Ravanna was entranced, and asked to know the way to Nazareth, that he
might go and honor such a one as son of Allah.
9. And with his gorgeous train he journeyed and came to Nazareth of Galilee.
10. He found the object of his search engaged in building dwellings for the sons of men.
11. And when he first saw Jesus He was climbing up a twelve step ladder, and He carried in His hands a compass, square and axe.
12. Ravanna said: "All hail, most favored son of Heaven!"
13. And at the inn Ravanna made a feast for all the people of the town; and Jesus and His parents were honored guests.
14. For certain days Ravanna was a guest in Joseph's home on Marmion Way; he
sought to learn the secret of the wisdom of the son; but it was all to great for
him.
15. And then he asked that he might be the patron of the child, might take Him to the east, where He could learn the wisdom of the Brahms.
16. And Jesus longed to go, that He might learn; and after many days His
parents gave consent.
17. Then, with proud heart, Ravanna with his train, began the journey towards the rising sun; and after many days they crossed the sand, and reached the province of Orissa, and the palace of the prince.
18. The Brahmic priests were glad to welcome home the prince; with favor they received the Jewish boy.
19. And Jesus was accepted as a pupil in the Temple Jagannath; and here He learned the Vedas and the Manic law.
20. The Brahmic Masters wondered at the clear conceptions of the Child, and often were amazed when He explained to them the meaning of the law.
#Moorish_Holy_Quran #The_Aquarian_Gospel_of_Jesus_The_Christ #Noble_Drew_Ali #Levi_H_Dowling #Christ #Jesus #India #Jesus_In_India #Moslem #Hindu #Bihar #Buddha


Saturday, October 19, 2019

The general population dosen't know whats happening

They don't want to see us unite:
All they want us to do is keep on fussing and fighting
They don't want to see us live together:
All they want us to do is keep on killing one another
#Bob_Marley

The general population dosen't know whats happening, and it dosen't even know that it dosen't know.
#Noam_Chomsky

The smart way to keep people passive and obedient is to strictly limit the spectrum of acceptable opinion, but allow very lively debate within that spectrum – even encourage the more critical and dissident views. That gives people the sense that there’s free thinking going on, while all the time the presuppositions of the system are being reinforced by the limits put on the range of the debate.
#Noam_Chomsky

You have to understand, most people are not ready to be unplugged and many of them are so injured, so hopelessly dependent on the system, that they will fight to protect it.
#Morpheus

For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
Ephesians_6:1

Cheers to everyone smart enough to not fall for the political divide & conquer agenda. Because if they keep us busy fighting each other, we will never focus on who the real enemy is.
All the media and the politicians ever talk about is things that separate us, things that make us different from one another
#George_Carlin

There is no black vs white. There is no republican vs democrat. There is no gay vs straight. There is no athiest vs fanatic. There is no rich vs poor. There is no left vs right. There is only us against them. The labels with which we identify ourselves and others only keep us divided and fighting each other instead of fighting back.

What if I told you they were filling your head with useless sports stats, celebrity gossip and flavor of the week fashion to distract you from the corruption and theft that usually impacts your life everyday.


Thursday, July 18, 2019

Paradox of Time

The paradox of our time in history is that..

we have taller buildings, but shorter tempers;
wider free-ways, but narrower viewpoints.

We spend more, but have less;
we buy more, but enjoy less.
We have bigger houses and smaller families;
more conveniences, but less time.

We have more degrees, but less sense;
more knowledge, but less judgement;
more experts, yet more problems;
more medicine, but less wellness.

We drink too much,
smoke too much,
spend too recklessly,
laugh too little,
drive too fast,
get angry too quickly,
stay up too late,
get up too tired,
read too little,
watch TV too much,
and pray too seldom.

We have multiplied our possessions, but reduced our values.
We talk too much, love too seldom, and hate too often.
We’ve learned how to make a living, but not a life.
If you added years to life, but not life to years.

We’ve been all the way to the moon and back, but have trouble crossing the street to meet and the new neighbour.
We’ve conquered outer-space, but not inner-space.
We’ve done larger things, but not better things…

We’ve conquered the atom, but not our prejudices.
We write more, but learn less.

(~ By BOB MOOREHEAD)