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208 pages, Paperback
First published January 1, 1982
The function of This Department is to seek precise, comprehensive, synergetic, ethnomethodological, sociobiological, neurogenic, quantum-mechanical models that will prove useful to both Behaviorists and poets.
We operate here by the precisely calculated juxtaposition of idea and image, rapidly altering focus from myopia to presbytopia, looking now through the telescope and then through the microscope... (29)
[T]he human nervous system, properly programmed, can edit and orchestrate all experience into any gestalt it wishes. We encounter the same dismal and depressing experiences over and over because they are repeating tape loops in the central programmer of our brains. We can encounter ecstasy over and over by learning the neurosciences that orchestrate all incoming signals into ecstatic tape loops. The contact has already happened right where you are sitting now. Whether it is tuned-in or not-tuned-in depends on your skill as metaprogrammer. (182)
Philosophies all tend to be nostalgic, stoic, cyclical, or existential, she said. They long for a past Golden Age, or they tell us to endure without telling us why, or they say it has all happened before and will all repeat again endlessly, or they just tell us to create our own meaning in a meaningless universe. None of them are future-oriented. None of them answers our cosmic yearning, like those religious visionaries who, in Hubbard's term, remember the future. (38)
Thus, IT [God] can be metaphorically be considered as an intelligence and even as possessed by "personality" (or the cosmic analog of "personality"), in the manner of the traditional theist; or IT can be considered as a giant machine, as the traditional materialist prefers; IT can be seen as a mesh of energy or four-dimensional grid of energy of a "dance" of energy, which are metaphors from early 20th century physics; or IT may be visualized as an Information System, which is the current model I happen to like; but in any of these cases, we are in the realm of metaphor, and we are talking only about A, what we understand (or think we understand) now, and we haven't included, and can't include B which is by definition what we don't understand yet. (132)
To the extent that you need scapegoats, you simply have not got your brain programmed to work as an efficient problem-solving machine. (124)
I think of this book as a machine, in the sense that Le Cobusier described a house as a "dwelling machine." These lines of words and images are a mechanism, a crafted tool, to disconnect the user from all maps and models whatsoever. The machine doesn't care who you are or what you think. Plug it in and it does its job. The job here is to put you in the head space where an ouija board predicts the future; where you are living in a foreign country and it all begins to seem normal to you, so that a visitor from your home country suddenly looks alien and strange; where a new scientific theory begins to make sense; where a work of art that had seemed a hoax or a barbarism abruptly becomes beautiful and full of meaning; where you are first waking up and can't remember who you are or where you are ...
The machine does its job. It doesn't care whether you like the trip or not. (122)
[T]his ideology [of settling for lower expectations] has one major social effect: people who are living in misery and deprivation, who might otherwise organize to seek better lives, are persuaded to accept continued deprivation, for themselves and their children. (138)
On [t]his planet, the domesticated primates maintain pack-taboos by barking and snarling at those who violate the semantic grids that control thoughts, feelings, and (apparent) sense impressions. (189)
[W]e have a hundred years of social science that demonstrates that any model of the universe will make sense eventually if we share space-time and conversation with people who believe in that model. (193)