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    KERRAYoO( ) psychedelické memy ( )O๑.. ॐ ..๑O( ) psychedelic memes ( )Oo
    MUTEK
    MUTEK --- ---
    [koukaji na fotky]

    - is that you?
    - yeah.
    - you were so cute. too bad you had to grow up.
    - yeah, i know. i was so happy than. and i didn't know it.
    - maybe you're happy now, you just don't know it.

    palindromes (tod solondz, 2004)
    KERRAY
    KERRAY --- ---
    SINECURVE
    SINECURVE --- ---
    YMLADRIS
    YMLADRIS --- ---


    u nas na zastavce saliny
    KERRAY
    KERRAY --- ---
    YouTube - How TV Ruined Your Life - 3. Aspiration - S01E03
    http://www.youtube.com/watch?v=CP6L5S14ygY
    PEPAZDEPA
    PEPAZDEPA --- ---
    Surviving the World - Daily Lessons in Science, Literature, Love and Life . . . Updated Seven Days A Week
    http://survivingtheworld.net/

    ARFEA
    ARFEA --- ---
    Two Riddles
    We begin with a couple of simple queries about familiar phenomena: “Why do babies not remember events that happen to them?” and “Why does each new year seem to pass faster than the one before?”

    I wouldn’t swear that I have the final answer to either one of these queries, but I do have a hunch, and I will here speculate on the basis of that hunch. And thus: the answer to both is basically the same, I would argue, and it has to do with the relentless, lifelong process of chunking — taking “small” concepts and putting them together into bigger and bigger ones, thus recursively building up a giant repertoire of concepts in the mind.

    How, then, might chunking provide the clue to these riddles? Well, babies’ concepts are simply too small. They have no way of framing entire events whatsoever in terms of their novice concepts. It is as if babies were looking at life through a randomly drifting keyhole, and at each moment could make out only the most local aspects of scenes before them. It would be hopeless to try to figure out how a whole room is organized, for instance, given just a keyhole view, even a randomly drifting keyhole view.

    Or, to trot out another analogy, life is like a chess game, and babies are like beginners looking at a complex scene on a board, not having the faintest idea how to organize it into higher-level structures. As has been well known for decades, experienced chess players chunk the setup of pieces on the board nearly instantaneously into small dynamic groupings defined by their strategic meanings, and thanks to this automatic, intuitive chunking, they can make good moves nearly instantaneously and also can remember complex chess situations for very long times. Much the same holds for bridge players, who effortlessly remember every bid and every play in a game, and months later can still recite entire games at the drop of a hat.

    All of this is due to chunking, and I speculate that babies are to life as novice players are to the games they are learning — they simply lack the experience that allows understanding (or even perceiving) of large structures, and so nothing above a rather low level of abstraction gets perceived at all, let alone remembered in later years. As one grows older, however, one’s chunks grow in size and in number, and consequently one automatically starts to perceive and to frame ever larger events and constellations of events; by the time one is nearing one’s teen years, complex fragments from life’s stream are routinely stored as high-level wholes — and chunks just keep on accreting and becoming more numerous as one lives. Events that a baby or young child could not have possibly perceived as such — events that stretch out over many minutes, hours, days, or even weeks — are effortlessly perceived and stored away as single structures with much internal detail (varying amounts of which can be pulled up and contemplated in retrospect, depending on context). Babies do not have large chunks and simply cannot put things together coherently. Claims by some people that they remember complex events from when they were but a few months old (some even claim to remember being born!) strike me as nothing more than highly deluded wishful thinking.

    So much for question number one. As for number two, the answer, or so I would claim, is very similar. The more we live, the larger our repertoire of concepts becomes, which allows us to gobble up ever larger coherent stretches of life in single mental chunks. As we start seeing life’s patterns on higher and higher levels, the lower levels nearly vanish from our perception. This effectively means that seconds, once so salient to our baby selves, nearly vanish from sight, and then minutes go the way of seconds, and soon so do hours, and then days, and then weeks...

    “Boy, this year sure went by fast!” is so tempting to say because each year is perceived in terms of chunks at a higher, grander, larger level than any year preceding it, and therefore each passing year contains fewer top-level chunks than any year preceding it, and so, psychologically, each year seems sparser than any of its predecessors. One might, somewhat facetiously, symbolize the ever-rapider passage of time by citing the famous harmonic series:

    1 + 1/2 + 1/3 + 1/4 + 1/5 + 1/6 + 1/7 + 1/8 +...

    by which I mean to suggest that one’s nth year feels subjectively n times as short as one’s first year, or n/5 times as short as one’s fifth year, and so on. Thus when one is an adult, the years seem to go by about at roughly a constant rate, because — for instance — (1/35)/(1/36) is very nearly 1. Nonetheless, according to this theory, year 70 would still shoot by twice as fast as year 35 did, and seven times as fast as year 10 did.

    But the exact numerical values shown above are not what matter; I just put them in for entertainment value. The more central and more serious idea is simply that relentless mental chunking makes life seem to pass ever faster as one ages, and there is nothing one can do about it. So much for our two riddles.

    Presidential Lectures: Douglas R. Hofstadter: Extras
    http://prelectur.stanford.edu/lecturers/hofstadter/analogy.html
    TLUSTEI
    TLUSTEI --- ---
    "You have much more power when you are working FOR the right thing than when you are working against the wrong one."

    Peace Pilgrim
    JUSTIF
    JUSTIF --- ---
    ATOMINATOR: kdybych uz byl moc off-topic, smazte.
    JUNIOR
    JUNIOR --- ---
    No garden, no gate

    Pohwa
    TLUSTEI
    TLUSTEI --- ---
    "If you know but don't do, you are a very unhappy person indeed."

    Peace Pilgrim
    ATOMINATOR
    ATOMINATOR --- ---
    KERRAY
    KERRAY --- ---
    KERRAY
    KERRAY --- ---
    KERRAY
    KERRAY --- ---
    Alana Wattse to podle mně chce poslouchat, pokud je to jen trochu možné, v psané podobě to ve srovnání s jeho podáním tak nějak není ono

    Alan Watts Podcast
    http://alanwattspodcast.com

    YouTube - alan watts
    http://www.youtube.com/results?search_query=alan%20watts
    KERRAY
    KERRAY --- ---
    DAW
    DAW --- ---
    Krok za krokem, jeden za druhým budeme schopni identifikovat a neutralizovat vnitřní jedy a škodlivé stavy mysli, které způsobují, že se nám ve světě tak obtížně žije. Nikdo si nedokáže naprosto podrobit vnější svět. Můžeme však ve svém nitru ovládnout zlost, pýchu, žádostivost, nenávist a soupeřivost, které působí, že se se světem neustále potýkáme. Pocit konfliktu s vnějšími situacemi pak zcela zmizí. Budeme se moci spřátelit se sebou i se světem a budeme umět pomáhat všem, s nimiž ho sdílíme. Všechno nám bude užitečné, všichni nám budou ku prospěchu a stejně tak i my jim.

    Akong Tulku
    KERRAY
    KERRAY --- ---
    What we think, or what we know, or what we believe is, in the end, of little consequence. The only consequence is what we do.
    John Ruskin
    [ ALEXIS @ CITATY ... aneb veci, ktere vam pomohly otevrit oci ... ]
    MUTEK
    MUTEK --- ---
    Alan Watts: Spontaneous Occurrence

    In pursuing spiritual disciplines such as yoga, Zen, and also psychotherapy, there arises a difficulty. This difficulty lies in wanting to find a method whereby I can change my conscious­ness and improve myself. But the self that needs to be improved is the one that is doing the improving, and so I am rather stuck. I find out that the reason I think I believe in God is that I hope that some­how God will rescue me. In other words, I want to hang onto my own existence and feel rather shaky about doing that for myself, so I hope there is a God who will take care of it. Or I may think that if only I could be loving, I would have a better opinion of myself. I could face myself if I were more loving. So by some gimmickry the unloving me has to turn itself into a loving me. This is just like try­ing to lift yourself off the ground with your own bootstraps; it can­not be done. That is why religion, in practice, mainly produces hypocrisy and guilt, due to the constant failure of these enterprises.

    People study Zen, and they say that getting rid of your ego is a superhuman task. I assure you it is very, very difficult to get rid of your ego. You have to sit for a long time, and you are going to get the sorest legs. The biggest ego trip is getting rid of your ego, and of course the joke of it all is that your ego does not exist. There is nothing to get rid of. It is an illusion, but still you ask how to stop the illusion. But who is asking? In the ordinary sense in which we use the word "I," how can I stop iden­tifying myself with the wrong me? The answer is simply that you cannot.

    The Christians acknowledge this by saying that mystical expe­rience is a gift of divine grace. Man, as such, cannot achieve this experience; it is a gift of God, and if God does not give it to you there is no way of getting it. That is solidly true, since you cannot do anything about it because you do not exist. You might say that is pretty depressing news, but the whole point is that it is not depress­ing news. It is joyous news. There is a Zen poem that talks about "it," meaning the mystical experience, satori, the realization that you are, as Jesus was, the eternal energy of the universe. The poem says, "You cannot catch hold of it, nor can you get rid of it. In not being able to get it, you get it. When you speak, it is silent. When you are silent, it speaks."

    This phrase—not being able to get it, you get it—is the feel­ing Krishnamurti tries to convey to people when he says, "Why do you ask for a method? There is no method. All methods are simply gimmicks for strengthening your ego." How do we not ask for a method? He answers, "In asking that you are still asking for a method." We think this is so sad, but it is not. This is the gospel, the good news, because if you cannot achieve it, if you cannot transform yourself, that means that, the main obstacle to mystical vision has collapsed. That obstacle was you. What happens next? By now you are at your wit's end, but what are you going to do—commit suicide? Suppose you just put that off for a little while, and wait and see what happens. You can­not control your thoughts, and you cannot control your feelings, because there is no controller. You are your thoughts and your feel­ings, and they are running along, running along, running along. Just sit and watch them. There they go. You are still breathing, aren't you? Still growing your hair; still seeing and hearing. Are you doing that? Is breathing something that you do? Do you see? Do you organize the operations of your eyes, and know exactly how to work those rods and cones in the retina? Do you do that? It happens, and it is a happening. Your breathing is happening. Your thinking is happening. Your feeling is happening. Your hearing, your seeing, the clouds are happening across the sky. The sky is happening blue; the sun is happening shining. There it is: all this happening.

    May I introduce you? This is yourself. This is a vision of who you really are, and the way you really function. You function by happening, that is to say, by spontaneous occurrence. This is not a state of affairs that you should realize. I cannot possibly preach about it to you, because the minute you start thinking, "I should understand that," the notion that "I" should bring it about arises again, when there is no "you" to bring it about. That is why I am not preaching. You can only preach to egos. All I can do is talk about what is. It amuses me to talk about what is because it is wonderful. I love it, and therefore I like to talk about it. If I get paid for it, it is because sensible people get paid for doing what they enjoy doing. My whole approach is not to convert you, not to make you over, not to improve you, but for you to discover that if you really knew the way you were, things would be sane. However, you cannot do that. You cannot make that discovery because you are in your own way so long as you think "I" am "I," so long as that hallucination blocks it. The hallucination disappears only in the realization of its own futility, when at last you see that you can­not make yourself over.
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