shi-ne

we can see more specific changes in the brain through training the Mind than through any drug that you can take more specific changes uh when you take a medication like an an SSRI an anti-depressant or an anti psychotic it's like blasting the brain uh in in its entire uh and so it's a very general effect we can see a much more specific effect with mind training

I actually think that there are physiological mechanisms of hibernation that may be relevant to understanding some of the changes in tukon

he earliest we've been able to get to a case of tukdam is 26 hours after a practitioner has died so we've missed the first full day and there is some reason to believe that that first 24-hour period is is going to be very very important

the body of a practitioner in tukdam does not decompose uh in the same way that a body of a normal person who is not in tukdam does and so uh we've had cases up to 38 days uh inam where the body remains quite preserved uh fresh uh without any smell uh and um with the skin still very pliable and no um Rigamortis

his Holiness um uh his Holiness uh made the request that we investigate tokam and I believe that one of uh his interests his Holiness his interest in studying took down is because this represents a real challenge to Western science because uh uh the suggestion in the traditional Tibetan texts is that there is a subtle quality of awareness that is still present even after the conventional Western definition of death after the heart has stopped beating after the breathing has stopped there they're said to be uh this subtle quality of awareness uh this clear light stage that is still present

in our work on well-being we have formulated a framework for understanding the key pillars or the key components of well-being

the fourth pillar of well-being we call purpose

research shows that it's not so much about changing the narrative that is important but it is changing our relationship to this narrative so that we can see the narrative for what it is which is really a constellation of thoughts

the third pillar we call Insight

his Holiness reminds us that the seeds of compassion are often in the relationship between a child and his mother excuse me that a mother provides for the child provides kindness and uh care for the child and represents this early seed of compassion

we think of kindness and compassion in a way that's very similar to the way scci other scientists think about language

it confirms something found in the Buddhist tradition uh which is this notion of innate basic goodness that all human beings are born with Buddha nature we all have the seeds of kindness within us and scientific research strongly confirms that this is true

in a recent study with a very large group of six-month-old infants 100% of infants show this preference so it's not just a small statistically significant difference it's huge virtually every infant shows this

the second pillar of well-being we call connection

very famous scientific experiment that was published about 10 years ago now that is um really a critical experiment in this area

the first pillar we call awareness

two great drivers of plasticity or the two great mechanisms of plasticity

all of us are born with a sequence of base pairs that constitute our DNA and for the most part that will not change over the course of your lifetime but what will change is the extent to which any Gene is turned on or turned off

what we have found quite remarkably is that when a person trains their mind their well-being improves and their brain changes uh and not just the brain but many other things in their mind and body also change

he reason why we're so interested in well-being is because we believe that well-being is best regarded as a skill

I think the Paleolithic ethical framework is simply—I mean, the hunter-gatherers—having no separation between themselves, no radical distinction between human and nonhuman—thought everything else was kindred. Literally, they thought if you went out to hunt and you’re hunting a deer, the deer is your sister or your brother, or maybe your ancestor, or maybe, more precisely, past/future forms of yourself. Because I think the ethic was you hunted with sort of prayers and sacrifice and humility. You’re asking a deer—a brother or a sister or an ancestor—to give its life for you.

The Greeks took that material change and they mythologized it into the soul. And then, of course, Genesis—the creation of the world in Christianity—says, the world is here for humans. It was created for humans to use, to dominate, to exploit, you know, in their trial here to see if they’re righteous or not.

I'm sitting here perceiving whether I'm a separate self from Al-Nour from this table, from this computer screen. Am I actually seeing this as a relational fabric or am I thing a find to assert my domination over in any given moment?

what we set up is not a binary of here is one side of it and here is the other. But we call this a continuum of auto shifts continuum

we're really invoking a call for philanthropy to be in the liberation of capital in a way that can support transition pathways. What we refer to as transition pathways is other ways of being and knowing that are in co-creative relationship with life itself.

When D. T. Suzuki came to this country later, he said he had a great realization contemplating the Japanese expression, “The elbow does not bend backwards.” The idea is that the elbow only bends inward, bends one way. Is that a limitation of the elbow? Is it a defect? That a really good elbow would bend both ways? Is it a design flaw that we’re stuck with? Instead, it’s a matter of seeing the particular irony in what we would think of as a limitation rather, as a definition, a part of what we intrinsically are, and freedom is not a question of being able to do something, to do anything whatsoever, but to fully function within our design and our capacity.

prosthetic leg um you have a very difficult time walking because obviously you're not getting any smata Sensation from the leg so we just just put in pressure and angle sensors o sorry we put in pressure and angle sensors and then the person can feel uh what the leg is doing and um an

a lot of people as they get older their vestibular function diminishes and they can't tell when they're tilting they can't tell when they're off axis and the problem is then they end up falling and they break a hip and they end up in the hospital and then things go downhill so um we just we built a little um you know a n axis uh motion detector and IMU and we can tell where they are axis wise and and when they're tilted we just tell them and they feel it on their wrist

we made this thing called the clarify for people with high frequency hearing loss

The Buzz for deafness

little camera on glasses and you turn it into an audio image um and there are very sophisticated examples of this now one is called The Voice v i and it's it's an app that you can just download on your phone

Prof. Smith lives in London and has a brother in Berlin, Dr. Smith. To visit him, balancing time, cost, and carbon emissions is a tough call to make. But there is another problem. Dr. Smith has no brother in London. How can that be?

The vOICe is the most practical and widely used, clearly demonstrated by its 100k+ downloads and around 1300 current active users on Android only.

Visual-to-auditory (V2A) sensory substitution devices are designed to convert images to sound.

the problem is is we're not listening to the fifth person perspective physicists we're listening to the third person perspective physicists and mainly because the source of power is located in our planet at third person perspective that's where the power band is attempting to hold control

s we have often said before, paper is so cheap thatthere is no need for such economy.

it's a new mode of living and perceiving the world

I'd begun to thinkshe existed only in my head, but here she is, a little older. I have a good view,I can see the deepening furrows to either side of her nose, the engraved frown

I'd like to tell a story about how Moiraescaped, for good this time. Or if I couldn't tell that, I'd like to say she blewup Jezebel's, with fifty Commanders inside it. I'd like her to end withsomething daring and spectacular,

eally done it to her then, taken away something — what? — that used to beso central to her? And how can I expect her to go on, with my idea of hercourage, live it through, act it out, when I myself do not

If we were observers who routinely traced  every motion of every molecule, we would say, what do you mean that there's randomness in  what's going on? There's no randomness. I can see what every individual molecule does. So  in a sense, that's an example of a place where being an observer of the kind we are is the  thing that causes us to perceive laws of the kind we perceive.

What I coveted was the shears

our love of freedom is is one of the ways that we as apparently limited beings return naturally to our original condition

we're not called to like everybody but we are called to love everybody i i have a a practice um and it involves taking the image of two people one whom i love deeply and who i like deeply and i take my son for instance that i love him that i feel one with him goes without saying but i also like him very much i then take a second image of someone who i dislike intensely vladimir putin

love is something completely different it has nothing to do with whether we like someone or not i would suggest love is the recognition of our shared being or our shared reality

I think what needs to be done is a clean separation from this discussion of human which can mean some kind of psycholog psychobiological Psychosocial biological entity

don't do this experiment philosophically do it experientially it's like undressing at night we take off everything that can be taken off

i'll start by way of um an analogy everything that all the objects and characters that appear in a movie derive their reality relatively speaking of course from the single screen

one way to make this experiential investigation into the essential nature of our self would be to remove in fact we don't need to remove it would be sufficient to imagine removing everything from us that is not essential to us so i suggest we let's just embark do this investigation for a few minutes

We want users to unsubscribe to messages they don’t want; we don’t want them to mark them as spam and hurt the reputation of the sender. We have seen by implementing this unsubscribe affordance in the UI that spam marks go down and in some cases are being reduced by 30 to 40%.

There is a law somewhere that says that when one person is thoroughlysmitten with the other, the other must unavoidably be smitten as well. Amorch’a null’amato amar perdona.

story of getting lost

if we didn't have people who were wrong we wouldn't be where we are

there are universal similarities and effects of music and sound on individuals from diverse cultural backgrounds

Samuel Hartlib was well aware of this improvement. While extolling the clever invention of Harrison, Hartlib noted that combinations and links con-stituted the ‘argumentative part’ of the card index.60

People marveled at new invention after new invention and there was a tendency to see mechanical and especially electrical advances as somehow endowed with life. The phonograph, for example, was held to be alive and print adverts even claimed it had a soul.

One of Seth’s recent projects was called Dreammachine—an immersive art-science hallucinatory experience

Brand vehemently disagrees with me, but I’d say that, more recently, the computer has also failed as a source of true community. Social media seems to immiserate people as much as it bonds them. And so there’s a need for future Brands, young cultural craftsmen who identify those who are building the future, synthesizing their work into a common ethos and bringing them together in a way that satisfies the eternal desire for community and wholeness.

Instance methods Instances of Models are documents. Documents have many of their own built-in instance methods. We may also define our own custom document instance methods. // define a schema const animalSchema = new Schema({ name: String, type: String }, { // Assign a function to the "methods" object of our animalSchema through schema options. // By following this approach, there is no need to create a separate TS type to define the type of the instance functions. methods: { findSimilarTypes(cb) { return mongoose.model('Animal').find({ type: this.type }, cb); } } }); // Or, assign a function to the "methods" object of our animalSchema animalSchema.methods.findSimilarTypes = function(cb) { return mongoose.model('Animal').find({ type: this.type }, cb); }; Now all of our animal instances have a findSimilarTypes method available to them. const Animal = mongoose.model('Animal', animalSchema); const dog = new Animal({ type: 'dog' }); dog.findSimilarTypes((err, dogs) => { console.log(dogs); // woof }); Overwriting a default mongoose document method may lead to unpredictable results. See this for more details. The example above uses the Schema.methods object directly to save an instance method. You can also use the Schema.method() helper as described here. Do not declare methods using ES6 arrow functions (=>). Arrow functions explicitly prevent binding this, so your method will not have access to the document and the above examples will not work.

That helps us keep GitLab simple as long as we can.

the overwhelming majority of our time is spent looking down and as we should have talked about in previous videos we really care about 00:03:57 the hinges that you place in your spine so if you're on a laptop or looking down on your phone there's generally a hinge that we put into our neck and keep it there for a period of time and that 00:04:09 section and it can be right at the top if we're looking at you we've down or it can be lowered down if we're hinging down a lot more towards more of a 90-degree angle the longer in those shapes and the average American at 00:04:22 least can sit you know 10 to 14 hours a day particularly in today's climate without raising an eyebrow it can be just a simple thing that we do and if that's sitting down looking down is a 00:04:33 constant thing then what happens is we take that overloaded tissue to bed and sleep is our recovery time

if you look at somewhere like the UK 75% of all our flights are made by just 15% of the population and we know who that 15% are you know they're not the average person or the poor person so we're not talking about 00:12:49 someone who flies occasionally away on holiday we're talking about people who fly really regularly they have their second homes they have their big mansions they have their large cars and this particular group all of those 00:13:02 things will have to change

there's things in the 10th Century in what we think of as now as broadly Western and Central Europe 01:13:46 that are beginning to show up particularly in art and architecture and poetry and music not an accident the musician we know that artists are often people who sense 01:13:59 things and are ahead of a culture they give the first articulation to a set of ideas and so if you today if next time you're in Ottawa I invite you to go to the 01:14:10 National Gallery because the National Gallery in Ottawa has one of the world's best collections of European northern European art and it starts about 1300 01:14:22 there's some before that but their collections of that's old enough to get you into it and it works through historically as you work through the rooms and at least it used to last time I brought it was there it brought you 01:14:36 out into a post-modern into postmodern art as if what's beyond what we think of as Modern Art uh into post-modern art

Implement restrictive defaults (potentially allowing an explicit bypass) I understand that easy usability and rich out-of-the-box functionality is likely essential to this library's appeal to its users. Nevertheless I'd like to propose making the authorization properties ransackable_[attributes/associations/etc.] empty sets by default, forcing the developer to explicitly define whitelists for their use case. To soften the usability blow, a new ransack_unsafe(params[:q]) or ransack_explicit(params[:q], ransackable_attributes='*', ransackable_associations=(:post, :comment)) method could be introduced to offer developers a shorthand to bypass or override the whitelists for specific queries (after they've had to read a warning about why these methods can be dangerous).

After I had been searching for ways to flesh out this parallel between contemplative and scientific research, through the common element of a lab method, I finally stumbled upon the Husserlian epoche as a stepping stone or connection piece between the two

several varieties of blind spots.

There was a time, she once quipped, when she had worked for an editor "who was so mean that he used to eat thumbtacks for breakfast with skimmed water."

Being Model Humans

What is one of our greatest needs, one of our greatest needs for our brain? And instead of telling you, I want to show you. In fact, I want you to feel it. There's a lot I want you to feel in the next 14 minutes. So, if we could all stand up. 00:00:39 We're all going to conduct a piece of Strauss together. Alright?

Guided meditation: The carbon cycle

guided meditation to help achieve this awareness of our physical connection to the world around us.

three components of EOL doula training

Waking, Dreaming, Being: Self and Consciousness in Neuroscience, Meditation, and Philosophy

Anything that isn't explicitly enforced by contract is vulnerable to misunderstandings. It's doing your teammates a great service, and reducing everyone's effort, by eliminating ambiguity and enforcing information flow by design.

the major sin is the sin of being born, as Samuel Beckett put it. It is the worm in the heart of the human condition, apparently an inescapable consequence of self-consciousness itself.

The European materialist tradition of despiritualizing the universe is very similar to the mental process which goes into dehumanizing another person. And who seems most expert at dehumanizing other people? And why? Soldiers who have seen a lot of combat learn to do this to the enemy before going back into combat. Murderers do it before going out to commit murder. Nazi SS guards did it to concentration camp inmates. Cops do it. Corporation leaders do it to the workers they send into uranium mines and steel mills. Politicians do it to everyone in sight. And what the process has in common for each group doing the dehumanizing is that it makes it all right to kill and otherwise destroy other people. One of the Christian commandments says, "Thou shalt not kill," at least not humans, so the trick is to mentally convert the victims into nonhumans. Then you can proclaim violation of your own commandment as a virtue.

what i want you to do is to now imagine somebody whose body you would like to have 00:28:23 as your own either for a few minutes or maybe long term i'm not going to ask you why you want that body i don't want to get that deep into your psyche and that might be very personal um 00:28:35 but i'll tell you whose body i'd like to have and for how long just to give you a warm-up feel for this i really would like to have usain bolt's body of a few years ago for 9.6 seconds 00:28:47 because i would love to know what it feels like to run 100 meters that fast now when i form that does i think it's a coherent desire how do i why do i think that because i really do desire it i would love it i'd pay a lot of money to 00:28:59 do that um but what i don't want is to be usain bolt because usain bolt is already the same bolt and that doesn't do me any good um what i want is to be me 00:29:12 j with usain bolt's body so i can know what it feels like to run really really fast now i'm not claiming that this is a coherent desire i'm not claiming that it's 00:29:24 possible for me to remain jay and have usain bolt's body but i am claiming that i can desire it and if you are anything like me for some body or other you can desire to 00:29:36 have it for some time or other if you can form that desire then you in deep in your gut don't believe that you are your body you believe that you have a body and that 00:29:48 you might have a different body just like you might have a different hat or a different cat and if you believe that then you really do believe that whatever you are you are not your body 00:30:01 now you might think well that's obviously true i've never thought i was my body um but maybe on my mind i don't think you really believe that either and i want to do the same thought 00:30:13 experiment to convince you of that now i want you to think about somebody's mind that you'd really like to have maybe not for a long time maybe only for a few minutes um i'll tell you mine again i'm really 00:30:25 big and divulging you know hyper sharing over sharing personal secrets um i would really love to have stephen hawking's mind when he was still alive of course not now um and i'd like to have it only for about five or ten 00:30:36 minutes because what i would really like is to be able to really understand quantum gravity and i can't really understand it but if i had stephen hawking's mind for a few minutes then i could understand it now i obviously 00:30:48 don't want to be stephen hawking for one thing he's dead for another thing he was already stephen hawking and it didn't do me a damn bit of good what i want is to be me jay with his mind so that i can 00:31:00 use it to understand quantum gravity um i think that'd be really cool again i'm not claiming this is coherent i'm not claiming that it's possible but i am claiming that it's a 00:31:11 psychologically possible state to be in to crave somebody else's mind and if you like me can form that desire then you like me deep in your gut do not believe that you are your mind 00:31:25 you believe that you're something that has a mind just like you have a body um and that you possessed that mind and you could still be you with another mind and another body i mean just imagine having 00:31:37 the same bolts body in stephen hawking's mind that would be totally cool then i could understand quantum gravity while setting a new record for the 100 meter sprint um but that's not going to happen alas 00:31:50 um the moral of these experiments um takes us right back to chandragiri serpent i think the moral of these experiments is that deep down at an atavistic gut 00:32:02 level we believe that we are something that stands behind our minds and our bodies that thing is the self the thing that is not the mind in the body but possesses the mind in the body that's the thing 00:32:14 that sean decurity identifies as the serpent in the wall our arguments are going to be aimed at that not at our bodies not as our minds not as our personal identities they're 00:32:27 going to be aimed at that self that we really atavistically believe stands behind all of those that's the illusion that's the thing that causes us to be incompetent morally that causes us to be 00:32:41 confused about our own identities and to be confused about our role and our place in the world

so i want to convince you now that you 00:27:18 really do think you have a self no matter how many years you've been practicing

For most Americans, poverty is seen as an individualized conditionthat exclusively affects those individuals, their families, and perhaps theirneighborhoods. Rarely do we conceptualize a stranger’s poverty as having adirect or indirect effect on our own well-being.

Unfortunately most init systems don't do this correctly within Docker since they're built for hardware shutdowns instead. This causes processes to be hard killed with SIGKILL, which doesn't give them a chance to correctly deinitialize things.

Indicative of howclose many Americans are to poverty, a recent study by the Federal ReserveBank found that 37 percent of Americans do not have enough savings put asideto protect them from a $400 emergency.20

When to the station they were taken,cna they were charged of taking life,When searching Carey they found upon him,‘Mr. Sieenson’s pocket-Knife

Colleges today often operate as machines for putting ever-proliferating opportunities before already privileged people. Our educational system focuses obsessively on helping students take the next step. But it does not give them adequate assistance in thinking about the substance of the lives toward which they are advancing. Many institutions today have forgotten that liberal education itself was meant to teach the art of choosing, to train the young to use reason to decide which endeavors merit the investment of their lives.

i'm going to simply turn our line drawing upside down and then draw from 00:04:20 the upside down reference what's going to happen here is it's going to force my mind to not think about what i'm drawing but instead focus on the lines and shapes that i actually 00:04:33 see so you can see it takes my left brain out of the process almost completely

In the classical Indian languages, there are no words which corresponded to the concept "to become."

Human beings are different from what they seem to be thinking, perceiving, or saying asmediated by social symbolic systems [29 ]. They are different from how they are represented intheir own narratives, they are different from language itself. Interestingly, learning to consciouslybecome aware to that difference—the bare human spirit, the preindividual, or being as becoming asSimondon [30 ] puts it—appears to be the state of mind towards which many spiritual traditionsare guiding. David R. Weinbaum (Weaver) refers to this state as thought sans image [ 13], offering itscontemporary conceptualisation via the metaphysical theories of Henri Bergson, Gilbert Simondon andGilles Deleuze, in combination with the enactive theory of cognition [14 ] and inputs from complexityscience

when we attribute sensory experiences to 00:06:39 ourselves for instance like the experience of red or the experience of seeing blue the model is external properties and we think of there as being inner properties just like those external properties that somehow we are 00:06:52 um we are seeing immediately

cognitive illusion and immediate experience perspectives 00:01:44 from buddhist philosophy

so this is white light passing through a dispersive prison and this is a visible spectrum from about 420 nanometers in the violet through 500 nanometers and 00:00:18 the green 580 yellow 610 and orange and 650 red and some of the slides that have this along the bottom axis so how dependent I'll be in color what do you 00:00:30 think we depend on color a lot a little lots okay

I want to start with a game. Okay? And to win this game, all you have to do is see the reality that's in front of you as it really is, all right? So we have two panels here, of colored dots. And one of those dots is the same in the two panels. And you have to tell me which one. Now, I narrowed it down to the gray one, the green one, and, say, the orange one. 00:00:41 So by a show of hands, we'll start with the easiest one. Show of hands: how many people think it's the gray one? Really? Okay. How many people think it's the green one? And how many people think it's the orange one? Pretty even split. Let's find out what the reality is. Here is the orange one. (Laughter) Here is the green one. And here is the gray one. 00:01:16 (Laughter) So for all of you who saw that, you're complete realists. All right? (Laughter) So this is pretty amazing, isn't it? Because nearly every living system has evolved the ability to detect light in one way or another. So for us, seeing color is one of the simplest things the brain does. And yet, even at this most fundamental level, 00:01:40 context is everything. What I'm going to talk about is not that context is everything, but why context is everything. Because it's answering that question that tells us not only why we see what we do, but who we are as individuals, and who we are as a society.

so here's a straightforward question what color are the strawberries in this photograph the red right wrong those strawberries are gray if you don't 00:00:12 believe me we look for one of the reddest looking patches on this image cut it out now what color is that it's great right but when you put it back on 00:00:25 the image it's red again it's weird right this illusion was created by a Japanese researcher named Akiyoshi Kitaoka and it hinges on something called color constancy it's an incredible visual 00:00:39 phenomenon by which the color of an object appears to stay more or less the same regardless of the lighting conditions under which you see it or the lighting conditions under which your brain thinks you're seeing it

Jan Westerhoff on Nāgārjuna

When we see the world from the vantage point of all-at-oneness, always right here, we can be said to be like a pearl in a bowl. Flowing with every turn without any obstructions or stoppages coming from our emotional reactions to different situations. This is a very commonly used image in Zen — moving like a pearl in a bowl. As usual, our ancestors comment on this phrase, wanting to break open our solidifying minds even more. Working from Dogen’s fascicle Shunju, Spring and Autumn, we have an example of opening up even the Zen appropriate phrase — a pearl in a bowl. Editor of the Blue Cliff Record Engo ( Yuan Wu) wrote: A bowl rolls around a pearl, and the pearl rolls around the bowl. The absolute in the relative and the relative in the absolute.   Dogen: The present expression “a bowl rolls around a pearl” is unprecedented and inimitable, it has rarely been heard in eternity. Hitherto, people have spoken only as if the pearl rolling in the bowl were ceaseless.

I have written previously about the issue of “both”. In one sense, interdependence and total dynamic working implies that everything is both form and emptiness simultaneously. But the problem is that you can’t PERCEIVE both form and emptiness at the same time. They are both there supporting each other but our discriminative thought can only see one or the other; like the front and back foot in walking, like the old lady and young lady optical illusion, or the front and back of a hand. Both sides are always there. We have a whole hand but you can only see either the front of the hand or the back of the hand in a single moment.

first is that uh a society of any scale and and i don't mean society is in bill millions or billions of people i mean society as in a thousand people you know like a sub 00:47:23 sub city a community that is not even a whole city just a a group of like-minded people uh who are willing to give this a give this you know 00:47:35 a field trial ago a society of any scale can be viewed as a super organism so that's kind of fundamental everything really really works from there we are together we 00:47:49 are not just individuals connected we are a whole society is a whole and it's a and it's a whole with the environment and it's wider you know 00:48:03 sphere so as we'll talk about today you know this even the idea of an individual is it's okay to talk about individuals it's fine but it's kind of like an arbitrary thing an 00:48:15 individual could be an individual cell or an individual person or an individual uh species or an individual ecosystem but it's all with all deeply embedded and enmeshed 00:48:28 entwined with the whole so uh uh a society can be viewed as a super organism

So, if some of you are still feeling a bit too certain, I'd like to do this one. So, if we have the lights down. And what we have here -- Can everyone see 25 purple surfaces on your left, 00:15:03 and 25, call it yellowish, surfaces on your right? So now, what I want to do, I'm going to put the middle nine surfaces here under yellow illumination, by simply putting a filter behind them. Now you can see that changes the light that's coming through there, right? Because now the light is going through a yellowish filter and then a purplish filter. I'm going to do the opposite on the left here. 00:15:31 I'm going to put the middle nine under a purplish light. Now, some of you will have noticed that the consequence is that the light coming through those middle nine on the right, or your left, is exactly the same as the light coming through the middle nine on your right. Agreed? Yes? Okay. So they are physically the same. 00:15:56 Let's pull the covers off. Now remember -- you know that the middle nine are exactly the same. Do they look the sa

also true for complex perceptions of motion. So, here we have -- let's turn this around -- a diamond. And what I'm going to do is, I'm going to hold it here, 00:08:53 and I'm going to spin it. And for all of you, you'll see it probably spinning this direction. Now I want you to keep looking at it. Move your eyes around, blink, maybe close one eye. And suddenly it will flip, and start spinning the opposite direction. Yes? Raise your hand if you got that. Yes? Keep blinking. Every time you blink, it will switch. So I can ask you, which direction is it rotating? 00:09:20 How do you know? Your brain doesn't know, because both are equally likely. So depending on where it looks, it flips between the two possibilities

What is color for?" And instead of telling you, I'll just show you. What you see here is a jungle scene, 00:02:08 and you see the surfaces according to the amount of light that those surfaces reflect. Now, can any of you see the predator that's about to jump out at you? And if you haven't seen it yet, you're dead, right? (Laughter) Can anyone see it? Anyone? No? Now let's see the surfaces according to the quality of light that they reflect. And now you see it. So, color enables us to see 00:02:32 the similarities and differences between surfaces, according to the full spectrum of light that they reflect. But what you've just done is in many respects mathematically impossible. Why? Because, as Berkeley tells us, we have no direct access to our physical world, other than through our senses. And the light that falls onto our eyes is determined by multiple things in the world, not only the color of objects, 00:02:56 but also the color of their illumination, and the color of the space between us and those objects. You vary any one of those parameters, and you'll change the color of the light that falls onto your eye. This is a huge problem, because it means that the same image could have an infinite number of possible real-world sources

Here we have that exact same illusion. We have two identical tiles on the left, one in a dark surround, one in a light surround. And the same thing over on the right. Now, I'll reveal those two scenes, but I'm not going to change anything within those boxes, except their meaning. 00:07:11 And see what happens to your perception. Notice that on the left the two tiles look nearly completely opposite: one very white and one very dark, right? Whereas on the right, the two tiles look nearly the same. And yet there is still one on a dark surround, and one on a light surround. Why? Because if the tile in that shadow were in fact in shadow, and reflecting the same amount of light to your eye 00:07:35 as the one outside the shadow, it would have to be more reflective -- just the laws of physics. So you see it that way. Whereas on the right, the information is consistent with those two tiles being under the same light. If they're under the same light reflecting the same amount of light to your eye, then they must be equally reflective. So you see it that way. Which means we can bring all this information together to create some incredibly strong illusions.

let me show you how quickly our brains can redefine normality, even at the simplest thing the brain does, which is color. 00:05:29 So if I could have the lights down up here. I want you to first notice that those two desert scenes are physically the same. One is simply the flipping of the other. Now I want you to look at that dot between the green and the red. And I want you to stare at that dot. Don't look anywhere else. We're going to look at it for about 30 seconds, which is a bit of a killer in an 18-minute talk. (Laughter) But I really want you to learn. 00:05:55 And I'll tell you -- don't look anywhere else -- I'll tell you what's happening in your head. Your brain is learning, and it's learning that the right side of its visual field is under red illumination; the left side of its visual field is under green illumination. That's what it's learning. Okay? Now, when I tell you, I want you to look at the dot between the two desert scenes. So why don't you do that now? (Laughter) 00:06:21 Can I have the lights up again? I take it from your response they don't look the same anymore, right? (Applause) Why? Because your brain is seeing that same information as if the right one is still under red light, and the left one is still under green light. That's your new normal. Okay? So, what does this mean for context? It means I can take two identical squares, put them in light and dark surrounds, and the one on the dark surround looks lighter than on the light surround. 00:06:47 What's significant is not simply the light and dark surrounds that matter. It's what those light and dark surrounds meant for your behavior in the past.

we see by learning to see. The brain evolved the mechanisms for finding patterns, finding relationships in information, 00:04:38 and associating those relationships with a behavioral meaning, a significance, by interacting with the world. We're very aware of this in the form of more cognitive attributes, like language. I'm going to give you some letter strings, and I want you to read them out for me, if you can. Audience: "Can you read this?" "You are not reading this." "What are you reading?" Beau Lotto: "What are you reading?" Half the letters are missing, right? 00:05:04 There's no a priori reason why an "H" has to go between that "W" and "A." But you put one there. Why? Because in the statistics of your past experience, it would have been useful to do so. So you do so again. And yet you don't put a letter after that first "T." Why? Because it wouldn't have been useful in the past. So you don't do it again.

(Music) (Applause) (Music) (Applause) (Music) 00:07:16 (Applause) (Cheers) (Applause) Beau Lotto: Ah, how wonderful, right? So right now, you're probably all feeling, at some level or another, awe.

new way of being

OP VAK is a concerted effort to make the hyperthreat visible and knowable across the broad spectrum of society. This has practical, educational aspects, including increasing CEC literacy and improving ecoproduct and services labeling. It also links to the integration of CEC into the remit of mainstream intelligence agencies. To address sensory and affective knowing, as well as the deep framing and meaning-making dimension of hyperthreat “knowing,” it will partner with the communications, arts, and humanities sectors in line with the “60,000 artists” concept.24 It will also harness the potential of virtual reality technologies, which have already proven effective in CEC communication.25 Finally, it will involve fast-tracking relevant research and improved mechanisms for conveying and sharing research and knowledge.

Here, in PLAN E, the concept of entangled security translates this idea into meaning that humanity itself can make a great sudden leap.

Second, acknowledging increased affective insecurity and that heightened vulnerability and fear will be a factor, great efforts must be made to bolster the care, support and protection provided to people.