moving forward, fixing hyphens

1 files changed, 253 insertions, 595 deletions

diff --git a/timeforms.otx b/timeforms.otx
index c523ab3..b63ccaa 100644
--- a/timeforms.otx
+++ b/timeforms.otx
@@ -138,8 +138,7 @@ William IV Street, London W.C.2, England
 Acknowledgement 
 
 I want to thank the \jt{American Journal of Orthopsychiatry} for permission to reprint "LSD 
-Subcultures" from Vol. 43:3; Grune and Stratton for "Groovin on Time", from Psychedel- 
-ic Drugs, (1969); Plenum Press for 'Psychedelic Myths, Metaphors, and Fantasies" from 
+Subcultures" from Vol. 43:3; Grune and Stratton for "Groovin on Time", from Psychedelic Drugs, (1969); Plenum Press for 'Psychedelic Myths, Metaphors, and Fantasies" from 
 Origin and Mechanisms of Hallucinations, 1970; and Doubleday and Co. for "On Social 
 Time" from The Future of Time (1971) 
 
@@ -149,245 +148,107 @@ Victor Gioscia
 
 Library of Congress catalog card number 73-87753. SBN 0-677-04850-5 (hardback edition); 
 SBN 0-677-04855-5 (paperback edition). All rights reserved on Interface books. No part of 
-this book may be reproduced or utilized in any form or by any means, electronic or mechan- 
-ical, including photocopying, recording, or by any information storage or retrieval system, 
+this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval system, 
 without permission in writing from the publishers. Printed in the United States of America. 
 
 
-CONTENTS 
-
-
-Foreword Philip Slater 
-Prologue 
-1. LSD Subcultures: Acidoxy versus Orthodoxy........ 1 
-
-
-2. Groovin' on Time: Fragments of a Sociology of the 
-Psychedelic Experience.......... 13 
-
-
-3. Time, Pathos, and Synchrony: Accelerating Alienation ..29 
-
-
-4. The Coming Synthesis: Chronetics and Cybernation---The 
-
-
-Architecture of Social Time... 45 
-5. Psychedelic Myths, Metaphors and Fantasies........ 61 
-6. Metarap: Who You Are Is How You Change........ 77 
-7. Drugs as Chronetic Agents .......--+++eeeeeeeee 89 
-8. Frequency and Form.....-...--++eeeseeeeeeeee 97 
-Metalog---On Social Time I]......-- seer reer eeee 105 
-NOTES cca die cand had 64 Soe WO6 CO TEE RERERESRS Oe HS 165 
-
-
-to Pam - for tenderness 
-
-
-Nicole - for caring 
-Eve - for joy 
-Gail - for hope 
-
-
-Lynne' - for faith 
-Madelyne - for truth 
-and Ilene - for a time 
-
+\break
+\maketoc
+\break
 
-vi 
+\null\vfill
+\C{\table{rcl}{
+to Pam & --- & for tenderness \cr
+Nicole & --- & for caring \cr
+Eve & --- & for joy \cr
+Gail & --- & for hope \cr
+Lynne & --- & for faith \cr
+Madelyne & --- & for truth \cr
+and Ilene & --- & for a time \cr}}
+\vfill
 
+\break
 
-Series Preface 
+\nonum\chap Series Preface 
 
+\parskip=1em
 
 Humans are an endangered species. 
 
+We think the separation of fact from value is the principal illusion responsible for the nearly terminal condition of our species on planet earth. This series is an attempt to share the facts and values of intelligent people who know valuable things that might help us find, live, and experience in ways that are species enhancing, not species destructive. 
 
-We think the separation of fact from value is the principal 
-illusion responsible for the nearly terminal condition of our species 
-on planet earth. This series is an attempt to share the facts and values 
-of intelligent people who know valuable things that might help us 
-find, live, and experience in ways that are species enhancing, not 
-species destructive. 
-
-
-We think sharing information of this kind is as vital to humans 
-as water is to fish. 
-
-
-We think we can depollute our information environment by 
-introducing life enhancing values into the changing currents of our 
-lives. 
-
-
-We think the series should serve as a critical information 
-resource for people who are seriously trying to enhance the life of 
-the human species. 
-
-
-We will publish hard science only when we think it will help us 
-to do that. We will publish opinion, analysis, exhortation, review, 
-speculation, experiment, criticism, poetry and/or denunciations if we 
-think it is of critical human benefit. 
-
-
-We are not naive. We don't think publishing a few truths will set 
-us free, We are not optimists. We don't think the chances for human 
-survival are very good. We are not elitists. We don't think that 
-showers of wisdom from Olympus will illumine the simple man's 
-
-
-Vii 
+We think sharing information of this kind is as vital to humans as water is to fish. 
 
+We think we can depollute our information environment by introducing life enhancing values into the changing currents of our lives. 
 
-darkened awareness. 
+We think the series should serve as a critical information resource for people who are seriously trying to enhance the life of the human species. 
 
+We will publish hard science only when we think it will help us to do that. We will publish opinion, analysis, exhortation, review, speculation, experiment, criticism, poetry and/or denunciations if we think it is of critical human benefit. 
 
-We believe that human consciousness both guides and responds 
-to human interaction, and that most contemporary interaction 
-proceeds from and perpetuates assumptions about human life that 
-are no longer valid. We believe that these assumptions can be changed 
-if/when we want to. 
+We are not naive. We don't think publishing a few truths will set us free, We are not optimists. We don't think the chances for human survival are very good. We are not elitists. We don't think that showers of wisdom from Olympus will illumine the simple man's darkened awareness. 
 
+We believe that human consciousness \e{both} guides \e{and} responds to human interaction, and that most contemporary interaction proceeds from \e{and} perpetuates assumptions about human life that are no longer valid. We believe that these assumptions \e{can} be changed if/when we want to. 
 
-Some of our fondest assumptions have already been unmasked, 
-revealing blind commitments to short values. The most glaring 
-example---we once believed technology made interaction "easier". 
-Now we know that when our technologies violate ecological laws, we 
-murder each other. 
+Some of our fondest assumptions have already been unmasked, revealing blind commitments to short values. The most glaring example---we once believed technology made interaction \dq{easier}.  Now we know that when our technologies violate ecological laws, we murder each other. 
 
+Some new forms of interaction (and some old ones) are currently being touted as \e{the} way. We don't think there is, or can be, any \e{one} way. How to sort out the promising ones from the blind alleys constitutes our principal aim. 
 
-Some new forms of interaction (and some old ones) are 
-currently being touted as the way. We don't think there is, or can be, 
-any one way. How to sort out the promising ones from the blind 
-alleys constitutes our principal aim. 
+We therefore deliberately adopt a post-disciplinary stance, believing that no one view, be it philosophical, scientific, aesthetic, political, clinical, what have you, has \e{the} answer. 
 
+We do this simply because we believe that we are living in an era of hurtling social change, which we cannot experience with worn out categories. We are thus in danger of trying to live without experience (surely a suicidal venture) or with the illusion of experience (usually a homicidal venture). 
 
-We therefore deliberately adopt a post-disciplinary stance, 
-believing that no one view, be it philosophical, scientific, aesthetic, 
-political, clinical, what have you, has the answer. 
+If we must experience to live, but cannot do so without terror, we shall surely perish. Whether by suicide or homicide won't matter. 
 
+Is it really the case that experience itself has become nearly impossible? We think so. Because we become human by learning a set of values, feeling, perspectives and assumptions when we are young, helpless, and uncritical. When that set of values and feelings is no longer adaptive to the world we later inherit, we experience a crisis, which commands on the one hand that we interpret the world as we originally learned to do, and on the other that we realize that the world which gave birth to our first philosophy is no longer what it was. When we must simultaneously trust and mistrust our most fundamental values, it is hard to know what being human means. 
 
-We do this simply because we believe that we are living in an era 
-of hurtling social change, which we cannot experience with worn out 
-categories. We are thus in danger of trying to live without experience 
-(surely a suicidal venture) or with the illusion of experience (usually 
-a homicidal venture). 
+We think a \dq{long hard march} through the assumptions that presently imperil us can only be undertaken if we do it caring about each other, whether mandarin or peasant, star or clown, master or disciple. We think new ways must be crafted and built, not simply found or borrowed. Together. 
 
+We intend to be a sort of whole earth catalogue for people who think that thinking about the human predicament \e{might} help its own evolution, for the first time. 
 
-If we must experience to live, but cannot do so without terror, 
-we shall surely perish. Whether by suicide or homicide won't matter. 
+As editors, we will select and publish things \e{we} value as attempts to foster that kind of voluntary humanity. 
 
+Therefore, we invite anyone, whether clinical, social, behavioral scientist (or fan) student, faculty (or interested person) young or old (or in the middle) to join us in the attempt to make a joyful human future not only possible but likely. 
 
-Is it really the case that experience itself has become nearly 
-impossible? We think so. Because we become human by learning a set 
-
-
-Vili 
-
-
-of values, feeling, perspectives and assumptions when we are young, 
-helpless, and uncritical. When that set of values and feelings is no 
-longer adaptive to the world we later inherit, we experience a crisis, 
-which commands on the one hand that we interpret the world as we 
-originally learned to do, and on the other that we realize that the 
-world which gave birth to our first philosophy is no longer what it 
-was. When we must simultaneously trust and mistrust our most 
-fundamental values, it is hard to know what being human means. 
-
-
-We think a "long hard march" through the assumptions that 
-presently imperil us can only be undertaken if we do it caring about 
-each other, whether mandarin or peasant, star or clown, master or 
-disciple. We think new ways must be crafted and built, not simply 
-found or borrowed. Together. 
-
-
-We intend to be a sort of whole earth catalogue for people who 
-think that thinking about the human predicament might help its own 
-evolution, for the first time. 
-
-
-As editors, we will select and publish things we value as 
-attempts to foster that kind of voluntary humanity. 
-
-
-Therefore, we invite anyone, whether clinical, social, behavioral 
-scientist (or fan) student, faculty (or interested person) young or old 
-(or in the middle) to join us in the attempt to make a joyful human 
-future not only possible but likely. 
-
-
-So---if you think "Science" is the way, we're not for you, and 
-you probably won't like us. If you think radicals are mad (nee crazy, 
-disturbed, insane, deviant, misguided, etc.) we're not for you, and 
-you'll probably loathe us. If you think the world will not be safe 'till 
-sociologists are kings, we think you're mad. Ditto for politicians. 
-
-
-Every day, changes race into our world like mad floodwaters, 
-undermining all we hold sacred and sure. 
-
-
-ix 
+So---if you think "Science" is \e{the} way, we're not for you, and you probably won't like us. If you think radicals are mad (nee crazy, disturbed, insane, deviant, misguided, etc.) we're not for you, and you'll probably loathe us. If you think the world will not be safe 'till sociologists are kings, we think \e{you're} mad. Ditto for politicians. 
 
+Every day, changes race into our world like mad floodwaters, undermining all we hold sacred and sure. 
 
 Change is called for. 
+
 Yet, change is crisis. 
+
 What to do in such times. 
+
 How to live. Feel. Know. Experience. 
+
 That's what this series is about. 
-Victor Gioscia 
-Executive Director 
 
+\vfill
 
-Center for the Study of Social Change 
+{\leftskip=1in
 
+\B{Victor Gioscia}
 
-Foreword Philip E. Slater 
+Executive Director 
 
+Center for the Study of Social Change\par}
 
-Despite the anarchic confusion of change rates in the various 
-segments of our lumbering, creaking, and gear-grinding behemoth of 
-a society, few people, as Victor Gioscia points out with some 
-astonishment, have sought to understand and control its mechanisms 
-of acceleration and deceleration. Most people feel themselves to be 
-prisoners of time and in that darkness find it difficult to say anything 
-intelligent about it. This book attempts to order our contemporary 
-chaos in temporal terms. It is an essential work for anyone trying to 
-understand our era, its changes, the counterculture, the future. 
+\vfill
 
+\nonum\chap Foreword --- \e{Philip E. Slater}
 
-The fascination of TimeForms for me is not merely the 
-arresting ideas, such as that psychedelic drugs serve to enable people 
-to handle and even enjoy the information overloads characteristic of 
-contemporary society. Nor is it Gioscia's bold effort to construct a 
-temporal conceptual framework, a framework that forces us to bend 
-and stretch our rigid linear ways of thinking about time. Even more 
-significant for me is the character of Gioscia's thought processes: a 
-restless questing, a nibbling and clawing at the boundaries of the 
-presently unknowable. Without this questing, which is unfortunately 
-almost totally missing from academic productions today, in either 
-their scholarly, .scientific or polemical manifestations, I find it 
-difficult to maintain interest in the written word. 
+Despite the anarchic confusion of change rates in the various segments of our lumbering, creaking, and gear-grinding behemoth of a society, few people, as Victor Gioscia points out with some astonishment, have sought to understand and control its mechanisms of acceleration and deceleration. Most people feel themselves to be prisoners of time and in that darkness find it difficult to say anything intelligent about it. This book attempts to order our contemporary chaos in temporal terms. It is an essential work for anyone trying to understand our era, its changes, the counterculture, the future. 
 
+The fascination of TimeForms for me is not merely the arresting ideas, such as that psychedelic drugs serve to enable people to handle and even enjoy the information overloads characteristic of contemporary society. Nor is it Gioscia's bold effort to construct a temporal conceptual framework, a framework that forces us to bend and stretch our rigid linear ways of thinking about time. Even more significant for me is the character of Gioscia's thought processes: a restless questing, a nibbling and clawing at the boundaries of the presently unknowable. Without this questing, which is unfortunately almost totally missing from academic productions today, in either their scholarly, .scientific or polemical manifestations, I find it difficult to maintain interest in the written word. 
 
 This is not to say I have no quarrels with TimeForms. Gioscia 
-and I have several chronic intellectual differences. I am hyper- 
-sensitive, for example, to the slightest lapse into the kind of 
+and I have several chronic intellectual differences. I am hypersensitive, for example, to the slightest lapse into the kind of 
 progress-infatuated boosterism that characterizes Toffler and Bucky 
 Fuller. All my life, and that of my father and my grandfather, people 
-have been telling us enthusiastically that the next scientific break- 
-
-
-xi 
-
-
-through would really do it, would erase the ravages of the previous 
+have been telling us enthusiastically that the next scientific breakthrough would really do it, would erase the ravages of the previous 
 ones and bring health, wealth, and happiness to us all if we would 
 just open ourselves to it and adapt. The demand I make on all such 
-arguments is proof that their spokesmen are not traditional futur- 
-ists---that they have successfully routed out of their psyches those 
+arguments is proof that their spokesmen are not traditional futurists---that they have successfully routed out of their psyches those 
 tendencies that have propelled us into our current pathological 
 condition, for it is characteristic of neurotic thought patterns to 
 imagine that their only error lies in quantitative insufficiency of 
@@ -395,8 +256,7 @@ application.
 
 
 Like many contemporary theorists, myself included, Gioscia 
-sees humanity enmeshed in a process which will force a transforma- 
-tion of some of these thought patterns more or less inevitably. The 
+sees humanity enmeshed in a process which will force a transformation of some of these thought patterns more or less inevitably. The 
 only question is whether his system specifically encompasses those 
 that have wrought the destruction. For me, linearity and chronic 
 accelerative growth are the defining symptoms of social sickness, as 
@@ -429,8 +289,7 @@ have been spared the inculcation of certain deplorable motivational
 Xii 
 
 
-structures, At the same time, despite their impulse toward communi- 
-ty, and its accompanying ideology, it is my strong impression that at 
+structures, At the same time, despite their impulse toward community, and its accompanying ideology, it is my strong impression that at 
 a gut, mMoment-to-moment level social responsivity in the young has 
 atrophied even further than in their parents. Gioscia explicitly 
 disclaims any view of the young as especially enlightened, but I 
@@ -460,8 +319,7 @@ same vein, it seems important to distinguish between media-defined
 social revolutions and real ones. Not all of our culture or population 
 is plugged into the media circuitry, and while a 5-year old ideology 
 may be regarded as "hopelessly irrelevant" the same is not true of a 
-500-year old one. Academics fall into the same trap:---most intellec- 
-tual history is like the universe seen through the eyes of a company 
+500-year old one. Academics fall into the same trap:---most intellectual history is like the universe seen through the eyes of a company 
 house organ. The fact that flower children, Woodstock, campus 
 protest, psychedelic culture, and so on, seem hopelessly passe today 
 is often used to argue the meaninglessness of those events, rather 
@@ -487,13 +345,11 @@ Clearly this is the direction in which the exploration of ultimate
 concerns must go. All events which seem mysterious to us---psychic 
 phenomena, unexplainable forms of communication, transcendental 
 experiences---lend themselves to explanation in temporal terms. As 
-Gioscia points out, "some frequencies, after million year evolution- 
-ary periods of interacting dyssynchronously, have come into a 
+Gioscia points out, "some frequencies, after million year evolutionary periods of interacting dyssynchronously, have come into a 
 harmony which we call sensation. Air waves and ear vibrations in 
 synch result in our experience of sound." Once we abandon our 
 "thing" orientation and begin to pay attention to the coordination 
-of frequencies all sense of weirdness disappears from these phenome- 
-na. 
+of frequencies all sense of weirdness disappears from these phenomena. 
 
 
 One specific question that this book raised in my mind was the 
@@ -507,8 +363,7 @@ exception of a few athletes and performers) are largely out of touch
 with them. Most acts are performed mechanically by Westerners, in 
 accordance with clock time or some other bureaucratic compulsion. 
 This perhaps accounts for the harsh, chaotic, discordant, and 
-Oppressive quality of our urban life. The sense of the interconnected- 
-ness of all living things, of the exquisite timing necessary to maintain 
+Oppressive quality of our urban life. The sense of the interconnectedness of all living things, of the exquisite timing necessary to maintain 
 and express this harmony, has largely atrophied. Hopefully this 
 volume will assist its reawakening. 
 
@@ -569,8 +424,7 @@ you are.
 
 
 If you are literate, if your primary way of learning is through 
-the printed word, and have sampled the philosophers, the sociolo- 
-gists, the psychoanalysts, etc, that is, if you are an educated 
+the printed word, and have sampled the philosophers, the sociologists, the psychoanalysts, etc, that is, if you are an educated 
 academic person, you will probably want to begin with the metalog, 
 On Social Time IJ, since, in académic terms, it is the paradigm, or set 
 of hypotheses the other pieces "test". It was written first, and 
@@ -637,8 +491,7 @@ Less well known is the fact that there is a growing tension
 between the subculture of LSD users and what might be called the 
 subculture of therapists. The following paragraphs describe some 
 aspects of this tension, written as much to solicit as to share 
-insight into a phenomenon which increasingly troubles profes- 
-sionals in the therapeutic community. 
+insight into a phenomenon which increasingly troubles professionals in the therapeutic community. 
 
 
 VALUE CONFLICTS 
@@ -673,8 +526,7 @@ offer service to this population. Few are willing to become patients
 voluntarily. Even if a given therapist has attempted to manage his 
 countertransferences to a patient who regards him as ignorant of 
 the trip experience, biased in favor of family life, militaristic 
-because he offers therapy instead of politics, an impersonal bureau- 
-crat because he is an agent of an agency, "hung-up on loot" 
+because he offers therapy instead of politics, an impersonal bureaucrat because he is an agent of an agency, "hung-up on loot" 
 because he works for a living, and a puritan because he's clean, 
 relatively monagamous and heterosexual, a therapist must still 
 confront a number of perplexing problems. For example, in 
@@ -689,10 +541,8 @@ Does Thorazine mollify a bad trip? Does Niacinamide?
 
 
 Faced with these kinds of questions, an increasing number of 
-therapists are reexamining their treatment rationales, so that con- 
-victions developed: over long years of experience are now some 
-times regarded as value assumptions which may require modifica- 
-tion. 
+therapists are reexamining their treatment rationales, so that convictions developed: over long years of experience are now some 
+times regarded as value assumptions which may require modification. 
 
 
 In our interviews we explored five areas. We did not structure 
@@ -715,8 +565,7 @@ interests were:
 trippers and therapists thought of each other 
 
 
-2. Status: we wanted to know whether the avant-garde na- 
-ture of the acid scene threatened orthodox therapists 
+2. Status: we wanted to know whether the avant-garde nature of the acid scene threatened orthodox therapists 
 
 
 3, Relevant experience: we wanted to know whether the trip 
@@ -783,10 +632,8 @@ is an acid-inexperienced subculture.
 
 
 Perhaps the most important finding which emerged from our 
-interviews is the fact that the experienced trippers regard inex- 
-perienced trippers who seek help of acid-inexperienced therapists as 
-fools because of the high likelihood that acid-inexperienced thera- 
-pists are not only not able to help but are not willing to help, due 
+interviews is the fact that the experienced trippers regard inexperienced trippers who seek help of acid-inexperienced therapists as 
+fools because of the high likelihood that acid-inexperienced therapists are not only not able to help but are not willing to help, due 
 as much to their alleged moralistic alliance with an anti-acid 
 society as to their fear that acid is better than analysis (a fear 
 expressed to us by a number of therapists). More often, therapists 
@@ -811,8 +658,7 @@ uncomfortably psychologistic. The social nature of the experience
 has also been noted by many investigators, notably by Becker? and 
 Cheek?, who have shown that social groups selectively define 
 aspects of the drug experience as real and unreal. Our respondents 
-repeatedly referred to the sociopolitical dimensions of the experi- 
-ence, reminding us, in the words of one young girl, that "dropping 
+repeatedly referred to the sociopolitical dimensions of the experience, reminding us, in the words of one young girl, that "dropping 
 acid and dropping out are really very similar, because, you know, 
 in an insane world, counterinsanity is saner than plain insanity." 
 Thus, many users inquire more deeply into the therapist's political 
@@ -858,11 +704,9 @@ Some who resort to LSD find their particular pathologies
 temporarily. masked or even alleviated by the experience, but acid 
 is no leveler. In fact, the contrary seems often true, which is 
 recognized by experienced users in their ability to distinguish what 
-is generically due to acid and what is specifically due to idiosyn- 
-cracies of the individual. Again, we found our initial dichotomy to 
+is generically due to acid and what is specifically due to idiosyncracies of the individual. Again, we found our initial dichotomy to 
 be naive. The question is not whether acid dethrones orthodox 
-diagnostic categories; the real question seems to be which person- 
-ality types respond to acid in which ways. The work of Linton and 
+diagnostic categories; the real question seems to be which personality types respond to acid in which ways. The work of Linton and 
 Lang® is particularly instructive in this regard, as is the work of 
 Blum® and his associates. They find different personality patterns 
 at varying dosage levels. 
@@ -873,8 +717,7 @@ popularity in Europe as a professionally administered modality. In
 the United States, in the absence of legal availability, it must be 
 reported that self-administered massive dosages are on the increase, 
 especially now that incidents of chromosome damage have been 
-reported, then contradicted, then re-reported, so that even profes- 
-sionals in touch with the literature state that the controversy has 
+reported, then contradicted, then re-reported, so that even professionals in touch with the literature state that the controversy has 
 not yet been resolved." 
 
 
@@ -903,8 +746,7 @@ LSD is the only psychedelic drug, for there are many. Mescaline
 and Peyote are favorites, as are Psilocybin and Psilocin. Other 
 psychedelics have been in use for centuries, but they are not 
 ordinarily found in the training experiences of therapists, and there 
-are few if any comparable experiences in the orthodox psycho- 
-analytic encounter. Alcohol is simply not comparable, nor are the 
+are few if any comparable experiences in the orthodox psychoanalytic encounter. Alcohol is simply not comparable, nor are the 
 tranquilizers, sedatives, depressants, and stimulants found in the 
 psychiatric arsenal. William James' famous experience with nitrous 
 oxide (laughing gas) is well known and his reaction was very much 
@@ -925,8 +767,7 @@ meaning, our respondents indicate that the statement is true, by
 which they seem to mean that moment after moment is filled with 
 delights of the most sensuous and rapturous sort, and that, for 
 hours on end, in what seem to be vastly extended spans of time, 
-wholly satisfying releases of ecstatic bliss are attained with magnifi- 
-cent ease. 
+wholly satisfying releases of ecstatic bliss are attained with magnificent ease. 
 
 
 It has been claimed that LSD is not specifically aphrodisiacal 
@@ -934,8 +775,7 @@ but has that effect because it heightens the exquisiteness of
 perception across the entire sensorium, so that, if sex is what one 
 is experiencing, it is a heightened and exquisitized sex one will 
 experience under LSD. Our respondents told us that there were 
-three ways in which LSD "heightened" the sexual experi- 
-ence: 1) It dissolves defensiveness and anxiety, thus enabling one 
+three ways in which LSD "heightened" the sexual experience: 1) It dissolves defensiveness and anxiety, thus enabling one 
 
 
 8 TimeForms 
@@ -955,17 +795,14 @@ called the "group grope", in which a number of individuals of both
 sexes participate in what might be termed an orgy. We were told 
 that group sex does not derive its impetus mainly from LSD but 
 from political rejection of the notion of private property and from 
-the practical unattainability of privacy in the urban com- 
-mune --- that acid only served to disinhibit those who already had 
+the practical unattainability of privacy in the urban commune --- that acid only served to disinhibit those who already had 
 the wish to "love together." 
 
 
-It is instructive to observe that psychedelic sex differs mark- 
-edly, however, from the narcotically disinhibited sexuality, since 
+It is instructive to observe that psychedelic sex differs markedly, however, from the narcotically disinhibited sexuality, since 
 the latter becomes increasingly impossible as dosages climb. Hence, 
 a sharp distinction should be drawn between the psychedelic sex, 
-which is improved, and narcotic sex, which is depressed. Neverthe- 
-less, LSD users said that group sex is part of the new political 
+which is improved, and narcotic sex, which is depressed. Nevertheless, LSD users said that group sex is part of the new political 
 philosophy of community with which they are attempting to 
 replace older political philosophies of proprietary (commodity) 
 sexuality. Actually, we were told that acid and group sex, in 
@@ -1015,8 +852,7 @@ rebellion, which did not consist exclusively or even principally of
 an antifamilial revolt but of a rebellion against all the major 
 institutions of urban-industrial societies. We were politely informed 
 that it was not simply with the family that youth was unhappy, 
-but with schools, jobs, wars, governments, businesses, and bureauc- 
-racies, indeed, the whole complex of cultural institutions of which 
+but with schools, jobs, wars, governments, businesses, and bureaucracies, indeed, the whole complex of cultural institutions of which 
 urban-industrial societies are comprised. "This", we were forcibly 
 reminded, "is a cultural revolution, not simply an antifamily 
 experiment." In this way, our hypothesis of reaction-formation 
@@ -1035,15 +871,13 @@ We have already alluded to William James' masterpiece, The
 Varities of Religious Experience. Masters and Huston have written 
 what may be a minor masterpiece, The Varieties of Psychedelic 
 Experience,® in which they address themselves to the relation of 
-psychedelic and religious experience. Their orientation is explora- 
-tory, and they attempt to make sense out of the religious 
+psychedelic and religious experience. Their orientation is exploratory, and they attempt to make sense out of the religious 
 statements made by subjects who report on their LSD sessions. 
 Some of their subjects report theistic experiences, some do not, 
 but many report feelings which they regard as religious. 
 
 
-We inquired of our respondents whether they had had reli- 
-gious experiences under LSD. Some responded that they had had 
+We inquired of our respondents whether they had had religious experiences under LSD. Some responded that they had had 
 experiences which they would call religious if they were religious, 
 but they were not religious. Others said that the trip was the 
 "most profound experience" they had ever had, and, like Masters' 
@@ -1059,8 +893,7 @@ theistic terms should thus not be surprising.
 
 
 We were interested in the extent to which acid serves as 4 
-ritual initiation into a subculture, having investigated this hypoth- 
-esis in the narcotic scene.® In the present study, we wanted to 
+ritual initiation into a subculture, having investigated this hypothesis in the narcotic scene.® In the present study, we wanted to 
 know whether the "profound" nature of the LSD experience might 
 serve as a ritual initiation into what may legitimately be termed a 
 cult, that is, a band of believers united in common observance of 
@@ -1091,23 +924,19 @@ academic theory of it.
 
 CONCLUSIONS 
 
-Our conclusions from this exploratory study were the follow- 
-ing: 
+Our conclusions from this exploratory study were the following: 
 
 1. There is an LSD subculture. It is sharply critical of 
 orthodox therapy, and places itself in a "paranoid" opposition to 
 it simply because there is a uniqueness to the trip experience with 
 which many inexperienced therapists nonetheless claim professional 
-familiarity. Such therapists are often cast, albeit sometimes unde- 
-servedly, into the role of middle-class police whose duty it is to 
+familiarity. Such therapists are often cast, albeit sometimes undeservedly, into the role of middle-class police whose duty it is to 
 eliminate an allegedly monstrous drug from the scene. Not a few 
 therapists refuse this role. Others experiment with LSD in both 
 their private and professional lives, but they are, at present, 
-especially in the United States, a decided minority. Those thera- 
-pists who do not regard a bad trip as a moral outrage, do not 
+especially in the United States, a decided minority. Those therapists who do not regard a bad trip as a moral outrage, do not 
 quickly reach for tranquilizers when confronting a bad trip, since 
-they see it as an experience with which they can deal empathetical- 
-ly and, hence, effectively. Among users, professional or not, there 
+they see it as an experience with which they can deal empathetically and, hence, effectively. Among users, professional or not, there 
 exists a bond of empathy which many regard as a prerequisite for 
 effective treatment, not of acid, but perhaps, even with it. 
 
@@ -1134,20 +963,17 @@ hopefully, the professional therapist can feel a kinship.
 
 3. It was Freud who taught us that sex is not always sex. The 
 LSD subculture seems to be trying to teach us that lesson again, 
-since we seem to have forgotten it. Perhaps polymorphous per- 
-versity is an infantile and unsociological creed. Perhaps it is a stage 
+since we seem to have forgotten it. Perhaps polymorphous perversity is an infantile and unsociological creed. Perhaps it is a stage 
 of development which is better transcended. But perhaps, as with 
 play, it incarnates values which are less destructive than wars of 
-another sort, and perhaps, for the young who occasionally ex- 
-perience group sex in experimental communes, it is a necessary 
+another sort, and perhaps, for the young who occasionally experience group sex in experimental communes, it is a necessary 
 experiment seeking new answers to old questions. 
 
 4. In an age where conscience permits the napalm flames of 
 war to engulf civilian women and children scarcely two decades 
 after millions were burned in ovens throughout Europe, the 
 suspicion that terms such as "neurosis" and "psychosis" may 
-become political weapons cannot be regarded as outrageous. Per- 
-haps, in such an age, some of those who seek some form of 
+become political weapons cannot be regarded as outrageous. Perhaps, in such an age, some of those who seek some form of 
 ultimacy in mind-changing chemicals deserve neither to be 
 "treated" nor to be subjected to "criminal" processes. 
 
@@ -1178,8 +1004,7 @@ kind of societal agony.
 PROLEGOMENON ON METHOD 
 
 Participant observation is a form of scientific experience which 
-escapes the trap of fragmented overspecialization because it necessar- 
-ily confronts the full plenum and contextual variety of its chosen 
+escapes the trap of fragmented overspecialization because it necessarily confronts the full plenum and contextual variety of its chosen 
 subject. It enables the observer to experience the interconnections 
 which controlled experimentation often defines out of the way. It 
 reduces the social distance between subjective and objective data, by 
@@ -1202,8 +1027,7 @@ But participant observation is not without traps of its own.
 Vivid description is open to the charge of over-identification. 
 Empathy may be construed as loss of objectivity. Generalization 
 becomes more difficult as the number and range of particulars 
-increases. Cooptation and one-dimensionalization become increasing- 
-ly possible to the extent that the observer penetrates the universe of 
+increases. Cooptation and one-dimensionalization become increasingly possible to the extent that the observer penetrates the universe of 
 inquiry. Further, the drug scene creates the danger of arrest for 
 felonious complicity as one more closely "observes" the behavior in 
 question. 
@@ -1212,8 +1036,7 @@ question.
 Nevertheless, it may be argued that participant observation is 
 the method of choice when the universe to be observed is not yet 
 sufficiently defined to warrant the use of those sampling techniques 
-which lend themselves to more precise and exact statistical quantifi- 
-cation. In the absence of a census of drug-related behaviors, 
+which lend themselves to more precise and exact statistical quantification. In the absence of a census of drug-related behaviors, 
 participant observation yields up an array of data which make it a 
 valuable method, its shortcomings notwithstanding. The datum that 
 it is the method preferred by the observed adds to the value of its 
@@ -1334,8 +1157,7 @@ growled "hypocrisy."
 
 Into this breach bravely rode the ill-starred "Hippies," whose 
 philosophy was abhorred by the very media which extolled and 
-subsequently expropriated their aesthetic. Settling into Haight-Ash- 
-bury in California and the East Village in New York, hippies 
+subsequently expropriated their aesthetic. Settling into Haight-Ashbury in California and the East Village in New York, hippies 
 pronounced, as the Spenglerian Beats of the fifties had pronounced 
 before them, the imminent demise of western civilization. Unlike the 
 Beats, however, hippies set about systematically replacing those 
@@ -1376,11 +1198,9 @@ B.F. Skinner could not have devised a more negative stimulus
 for the young people in the East Village who regularly use 
 psychedelic drugs than the word Bellevue, a hospital on the fringe of 
 the community which they regard somewhat less positively than a 
-medieval dungeon replete with chambers of torture. The establish- 
-ment it is said to represent found itself hoist by its own petard when 
+medieval dungeon replete with chambers of torture. The establishment it is said to represent found itself hoist by its own petard when 
 its propaganda convinced an already irate citizenry that LSD tumed 
-sweet-faced youngsters into psychotic monsters, dangerous crimi- 
-nals, irrepressible rapists, and habitual thieves, since the public 
+sweet-faced youngsters into psychotic monsters, dangerous criminals, irrepressible rapists, and habitual thieves, since the public 
 turned around and demanded for its safety that these same either be 
 incarcerated or therapized and preferably both. Though the young 
 avoided both with nimble and embarrassing alacrity, they were aware 
@@ -1390,11 +1210,9 @@ relation to actual content, created psychological, sociological and
 medical problems which might benefit from the ministrations of 
 psychotherapists, physicians and community craftsmen, if only a 
 "hip" variety of these could be found. A number of helping 
-institutions soon decided that, ideological differences notwithstand- 
-ing, there were more young people with more unmet needs than 
+institutions soon decided that, ideological differences notwithstanding, there were more young people with more unmet needs than 
 history had witnessed in a long time, such that ameliorative 
-intervention could no longer be deliberated. Mountains of bureau- 
-cracy shuddered, and hippy projects were founded, the most famous 
+intervention could no longer be deliberated. Mountains of bureaucracy shuddered, and hippy projects were founded, the most famous 
 being Dr. Smith's clinic in Haight-Ashbury. A less famous semi- 
 counterpart, called the Village Project* attempted to care for some 
 of the psychosocial ailments of the local young "residents." One 
@@ -1436,8 +1254,7 @@ dangerous.
 
 Two convergent trends in society were said to be principally 
 responsible for the drop-out phenomenon, to which the added 
-enticement of tripping is secondary. These trends are: 1) Automa- 
-tion: the attainment of an incredibly high level of affluence and 
+enticement of tripping is secondary. These trends are: 1) Automation: the attainment of an incredibly high level of affluence and 
 abundance in post-industrial (computerized) society, it is said, 
 renders the work-for-a-living (Calvinist) ethos a superfluous relic of 
 the first industrial revolution. Since supermarkets, restaurants and 
@@ -1449,8 +1266,7 @@ covertly send checks they can easily afford to send now that junior
 has left home are not rare. In short, it is said, now that automation 
 has replaced work, play has assumed its rightfully central role, and, if 
 you know how, acid (LSD) is a powerful yet pleasant toy. 
-2) Cybernation: contemporary society has the power to communi- 
-cate vast amounts of information almost instantly. Just as the first 
+2) Cybernation: contemporary society has the power to communicate vast amounts of information almost instantly. Just as the first 
 
 
 20 TimeFormMs 
@@ -1458,8 +1274,7 @@ cate vast amounts of information almost instantly. Just as the first
 
 generation of mass media (linear print and film) fostered mass 
 consumption through mass advertising, at the behest of mass 
-production, so now the second generation of media (electron- 
-ics --- audio and video tape, computerized pattern recognition) has 
+production, so now the second generation of media (electronics --- audio and video tape, computerized pattern recognition) has 
 created an era of global communication, where nothing is foreign, 
 nothing remote. In McLuhanesque terms, the content of the electric 
 media is the former mechanical media, just as the content of the trip 
@@ -1478,8 +1293,7 @@ like this: as water is to fish, so acid is to the children of the age of
 electric (global) communication. In the wake of such massive societal 
 forces, it follows that new social forms must emerge, to handle, as a 
 trip handles for the individual, the information impact on social 
-organization. Hence, the retribalization process McLuhan has des- 
-cribed is said to be the accommodation youth culture has made to its 
+organization. Hence, the retribalization process McLuhan has described is said to be the accommodation youth culture has made to its 
 electric environment. The commune (be it urban or rural, an 
 insignificant distinction in an era of total information) is a natural 
 social response to the age of electronic sociogenesis. 
@@ -1487,8 +1301,7 @@ social response to the age of electronic sociogenesis.
 
 The convergence, then, of automation and cybernation, was 
 offered by east villagers as the explanation for the existence of 
-psychedelic drugs. These drugs, they say, are simply the psychochem- 
-ical equivalents of an electric society in which automated energy is 
+psychedelic drugs. These drugs, they say, are simply the psychochemical equivalents of an electric society in which automated energy is 
 cybernetically processed. 
 
 
@@ -1522,8 +1335,7 @@ young who proclaim the appropriateness of their electric sensibilities
 argue that a school system which attempts to foster industrial values 
 is engaged in a process of mechanical propaganda no less insidious 
 than any other form of brainwashing. It is said that schools, and 
-especially multiversities, are information factories designed to pro- 
-cess young people into readiness for alienated roles in the military 
+especially multiversities, are information factories designed to process young people into readiness for alienated roles in the military 
 industrial complex, from which the young are already in full flight. 
 Some even argue that universities are worse than battlefields since 
 they are the training grounds for them without acknowledging that 
@@ -1601,8 +1413,7 @@ and reflection leading to further work is described as the dialectical
 relation between social substructure and ideological superstructure. 
 Thus, the industrial revolution, itself a new mode of changing the 
 world, transformed the preindustrial (Calvinist) ideology of thrift 
-into the post-industrial (Veblenist) ideology of progress, i.e., con- 
-spicuous consumption. Before it, the devil made work for idle hands; 
+into the post-industrial (Veblenist) ideology of progress, i.e., conspicuous consumption. Before it, the devil made work for idle hands; 
 after it, the popular view was that all work and no play makes Jack a 
 dull boy. Mobility supplanted class struggle as inevitably as the 
 
@@ -1612,8 +1423,7 @@ It remained for Marcuse to show that societies' efforts to
 
 
 generate demand even beyond the greedy dreams of conspicuous 
-customers required them to foster what he called "surplus repres- 
-sion,"> i.e., to get people to believe that it was more important to 
+customers required them to foster what he called "surplus repression,"> i.e., to get people to believe that it was more important to 
 repress instinctual eroticism than to develop it, because it was more 
 important to consume (for society) than to transcend (alter society). 
 Subsequently, Marcuse revealed that post-industrial society employs 
@@ -1631,8 +1441,7 @@ por also add long hair, acid rock, "hip" jargon and "freaky"
 clothes. 
 
 
-The relevance of these theories to our inquiry is the follow- 
-ing: Marx envisioned a process that took an hundred years to have 
+The relevance of these theories to our inquiry is the following: Marx envisioned a process that took an hundred years to have 
 its full impact, and, within that time, Marcuse saw processes take 
 their toll in less than a generation. A recent N.Y. Times article (in the 
 
@@ -1642,8 +1451,7 @@ their toll in less than a generation. A recent N.Y. Times article (in the
 
 business section) described third and fourth generation computers, 
 which all came about within a decade.* If we regard computers in 
-general as the new technological means of production, and informa- 
-tion configurations as the new ideological products of that process, 
+general as the new technological means of production, and information configurations as the new ideological products of that process, 
 we may calculate that societies now change ten times faster than 
 Marx' original depiction. If we count each generation of computers 
 separately, we confront a society which can change the structural 
@@ -1655,8 +1463,7 @@ irrelevant, since it no longer describes the world one confronts.
 
 
 The extremity of this situation may be directly observed in 
-what sociologists call intergenerational stratification, i.e., the genera- 
-tion gap. In a society which changes so rapidly, the very process' of 
+what sociologists call intergenerational stratification, i.e., the generation gap. In a society which changes so rapidly, the very process' of 
 socialization by which parents attempt to acculturate their infants, is 
 doomed since the contents of that socialization will be obsolescent 
 even before the process is over, even if most of it, as the 
@@ -1721,8 +1528,7 @@ empathy to catch hold. This accounts for the observation frequently
 made that a true "head" will "play" with an unknown object while 
 one more hurried than he will simply not have the time to spend on 
 it. This property of the psychedelic experience also helps us account 
-for the alleged aphrodisiacal properties of LSD and related sub- 
-stances, since, when it is not hurried, when one can give one's full 
+for the alleged aphrodisiacal properties of LSD and related substances, since, when it is not hurried, when one can give one's full 
 time to the emotional appreciation of each caress, sexual enjoyment 
 (any enjoyment, for that matter) is materially enhanced. 
 
@@ -1849,14 +1655,11 @@ INTRODUCTION
 This paper is one of a series reporting participant observation on 
 the relation between the "psychedelic subculture" and the almost 
 unexperienceable rate of social change endemic. to our post-industrial 
-environment. "Acidoxy versus Orthodoxy" compared and contras- 
-ted some of the value conflicts between "heads" and therapists as 
-they experience their respective changes. "Groovin' on Time --- Frag- 
-ments of a Sociology of Psychedelia"? examined the hypothesis that 
+environment. "Acidoxy versus Orthodoxy" compared and contrasted some of the value conflicts between "heads" and therapists as 
+they experience their respective changes. "Groovin' on Time --- Fragments of a Sociology of Psychedelia"? examined the hypothesis that 
 psychedelic drugs represent the beginnings of an emerging psycho 
 chemical technology enabling homo sapiens to manage the otherwise 
-unmanageable rate of social change generated by cybernetic automa- 
-tion. In this chapter what is explored is the view that our 
+unmanageable rate of social change generated by cybernetic automation. In this chapter what is explored is the view that our 
 post-industrial vate of social change radically alters the notion of 
 "alienation", anachronizing and rendering obsolete some of the very 
 criteria we have been accustomed to use in attributing the statuses 
@@ -2036,8 +1839,7 @@ this means that one will constantly face a situation in which one's
 identifications become increasingly obsolete. The fact that persons 
 faced by the prospect of identity annihilation often resort to violent 
 defensive actions in order to maintain their identities? »1° focuses the 
-severity of achronistic plights at the appropriate level of magnifica- 
-tion. This sort of thinking leads logically to the abandonment of 
+severity of achronistic plights at the appropriate level of magnification. This sort of thinking leads logically to the abandonment of 
 philosophies based on sameness, or identity, since these concepts 
 suggest a permanence and stability which it is no longer possible to 
 observe in any but the most remote culture still untouched by 
@@ -2171,8 +1973,7 @@ information than usual (for example, your eyes are dilated, letting
 more light in). Thus, while it helps a little to say that it feels like 
 you're going slow and your watch is going fast, it is more accurate to 
 say, as heads do, that you're high, as in a higher level of 
-generalization. Another metaphor describing the high is this: imag- 
-ine walking on your knees, underwater about four feet deep, then 
+generalization. Another metaphor describing the high is this: imagine walking on your knees, underwater about four feet deep, then 
 standing up into the fresh air and blue sky. Now imagine that the 
 water is clock time (or, as Heidigger called it, Das Element) and that 
 time is to us what water is to a fish. Now ask yourself --- what is this 
@@ -2203,8 +2004,7 @@ TimEForms' 37
 But, whatever the physicists find, theoretical and clinical 
 scientists do not have to pore over abstruse mathematical equations 
 to become aware of an experience in themselves and in their 
-constituency of a very common experience, namely, that some- 
-times(!) experience seems to drag, so that minutes seem like hours, 
+constituency of a very common experience, namely, that sometimes(!) experience seems to drag, so that minutes seem like hours, 
 and, "at" other times, experience is so joyful that hours seem like 
 minutes. 
 
@@ -2218,8 +2018,7 @@ suggest that the experience of this region is absolutely commonplace,
 a common characteristic of everyday life. 
 
 
-To understand this, you have but to reflect that a generaliza- 
-tion, any generalization, consists of arbitrarily drawing an imaginary 
+To understand this, you have but to reflect that a generalization, any generalization, consists of arbitrarily drawing an imaginary 
 temporal parenthesis around a number of remembered experiences 
 you have had before, so that you say, in effect, these are all kind 
 "A"? and the rest are kind "not A." That is, as Hegel'? noted long 
@@ -2247,8 +2046,7 @@ ever smaller quadrants of daily life, the situation is almost totally
 
 
 different. Marx described an industrial revolution that took a 
-hundred years to elapse. We now process experience via computer- 
-ized machines that change the nature of the environment in ten 
+hundred years to elapse. We now process experience via computerized machines that change the nature of the environment in ten 
 years. 
 
 
@@ -2266,8 +2064,7 @@ many people in diverse regions of society have begun to move
 beyond generalizing only visible objects, by attempting to generalize 
 (invisible) tzmes. Many are beginning to learn how to have such 
 experiences comfortably and joyfully because they know that just as 
-duration generalizes rest, as velocity generalizes duration, as accelera- 
-tion generalizes velocity, so there are other kinds of temporal 
+duration generalizes rest, as velocity generalizes duration, as acceleration generalizes velocity, so there are other kinds of temporal 
 experience which have as their particulars, changes in the rate of 
 change. They confirm William James'! view that there are regions of 
 mind as unusually different from our waking consciousness as our 
@@ -2322,8 +2119,7 @@ between a class and its members. ©
 
 If we recall that the genesis of a logical class is a generalization made 
 to re-memberallexperiences of a given kind, it begins to be clear 
-that double-bound (schizophrenic) persons are those told simulta- 
-neously to remember an experience as a member of a class and "at" 
+that double-bound (schizophrenic) persons are those told simultaneously to remember an experience as a member of a class and "at" 
 the same time to deny validity to the experience of that class. In 
 
 
@@ -2352,8 +2148,7 @@ In the instance of schizophrenia, our hypothesis suggests that
 there is indeed a double bind at work in its genesis, but that double 
 binds are a very special sort of temporal contradiction in which the 
 person is not only asked to remember what he is commanded to 
-forget; he is also asked to experience two different times simulta- 
-neously. Yet this is a patent impossibility unless the person can be 
+forget; he is also asked to experience two different times simultaneously. Yet this is a patent impossibility unless the person can be 
 made aware that he will not lose his mind but gain another 
 dimension of it by entering a region of experience in which such time 
 conflicts are only special cases of another kind of time,-which, if he 
@@ -2380,8 +2175,7 @@ innocent of this information. A head will say --- "Keep going," a
 change: the one attempting to devise learning experiences for 
 themselves which expand the ability to handle exponentially 
 increased rates of information confrontation, the other advising a 
-diminution of that same ability. This is often regarded as antipro- 
-methean advice. 
+diminution of that same ability. This is often regarded as antipromethean advice. 
 
 
 Although the traditional name applied to the class of events 
@@ -2396,8 +2190,7 @@ situation. While it is correct to observe that so-called alienated youth
 stand in an unequal relation to the masters of our technological 
 environment, and to observe that youth is "alienated" from such 
 institutions as the draft, universities, business, and political parties, it 
-is necessary to observe a crucial difference between Marx's proletar- 
-iat and today's psychedelic generation, namely, this generation does 
+is necessary to observe a crucial difference between Marx's proletariat and today's psychedelic generation, namely, this generation does 
 not want to belong to a culture it finds obsolete. It wants to change 
 the rate of culture change, not simply its contents. 
 
@@ -2610,8 +2403,7 @@ Just as the second (automated) industrial revolution
 generalized the first by dealing with the informational 
 exponents of energy-processing rather than simply with 
 energy constellations (mechanical objects) one at a time, 
-so the second (psychedelic) chemical revolution general- 
-ized the first (narcotic) one by dealing with the temporal 
+so the second (psychedelic) chemical revolution generalized the first (narcotic) one by dealing with the temporal 
 exponents of getting high rather than simply getting drunk 
 time after time. 
 
@@ -2717,8 +2509,7 @@ denounce how bad it really is.
 Critical youth of the seventies will therefore not be more 
 content than their predecessors of the sixties with information doled 
 out to them by universities, media, government, etc. The reverse is 
-probably closer to the mark. Nor will those few "counter-institu- 
-tions" they have founded, e.g., underground newspapers, film, music, 
+probably closer to the mark. Nor will those few "counter-institutions" they have founded, e.g., underground newspapers, film, music, 
 be able to handle the job of informing the more than 120 million 
 people under 25 who will populate the U.S. seventies, even if a 
 thousand more newspapers, films, and records were to find their way 
@@ -2798,9 +2589,7 @@ beyond the point where a few millionaires can hoard the 10,000
 most precious paintings on the planet. When we have the technology 
 to fold feedback upon feedback upon feedback, we shall loose a 
 revolution in consciousness several layers deeper, higher, wider, than 
-we can presently imagine without exhausting the present technolog- 
-ical capabilities of videotape and cable. We are doing such experi- 
-ments at the Center for the Study of Social Change.!! Who knows 
+we can presently imagine without exhausting the present technological capabilities of videotape and cable. We are doing such experiments at the Center for the Study of Social Change.!! Who knows 
 what lies beyond. Do radicals? 
 
 
@@ -2880,8 +2669,7 @@ professionals moan and feel incompetent.
 Yet, there is an application of laser physics which transcends 
 even those described above. Recently, it was announced that 
 physicists had focused a very powerful laser on a very few atoms of 
-fusionable material, producing in effect a tiny, controlled thermonu- 
-clear explosion, like the one which powers the sun.'* If this fact fails 
+fusionable material, producing in effect a tiny, controlled thermonuclear explosion, like the one which powers the sun.'* If this fact fails 
 to tax your imagination, recall that work requires energy, that 
 controlled thermonuclear fusion can become an extremely cheap 
 source of unlimited energy, with which man can power enough 
@@ -2918,8 +2706,7 @@ others' autonomic-cerebral functions, with the aim of more direct
 and intimate communication. The day may not be far away when 
 messages of this sort will dive to the hormonal deeps of our natures 
 so that a "word" of comfort may soon substitute for the cruder 
-"medications" we call tranquillizers, sedatives, barbiturates, stimu- 
-lants, antidepressants, etc. We have come a long way from reading 
+"medications" we call tranquillizers, sedatives, barbiturates, stimulants, antidepressants, etc. We have come a long way from reading 
 out the biophysical correlates of selected clinical "interpretations"; 
 we will soon be building them to order. Control of brain waves, heart 
 beats, and other so-called "involuntary" functions will then become 
@@ -2937,8 +2724,7 @@ already do.
 
 4, Others: One could go on with the list of roots radicals will 
 investigate in their attempt to seize the reins of evolution. One could 
-mention the world-ecology game currently being played by Buckmin- 
-ster Fuller in his attempt to plot the redistribution of all world 
+mention the world-ecology game currently being played by Buckminster Fuller in his attempt to plot the redistribution of all world 
 resources, including air, intelligence, and synergy. One could describe 
 how environmental ecologists are building furniture designed to 
 interact with human processes;!7 or gravitronics, in which the very 
@@ -2982,8 +2768,7 @@ rather than serving it, as we do in consumer society.
 But can they bring it off? Aren't they foolish trying to tame the 
 technological monster? When the New York Times asked Abbie 
 Hoffman on April first what he thought was foolish, he said, "A 
-hundred longhairs toppling the presidency --- that's foolish'. Simi- 
-larly, when a prominent longhair got arrested recently on a 
+hundred longhairs toppling the presidency --- that's foolish'. Similarly, when a prominent longhair got arrested recently on a 
 technicality, he 'got off'? when he threatened to call a tv press 
 conference announcing Yippie support for Mayor Lindsay. These 
 anecdotes serve to illustrate the contention that the children of 
@@ -3018,19 +2803,16 @@ own purposes. It is therefore an oversimplification to ask whether a
 large enough number of radicals can assemble enough energy to 
 accomplish their purposes. Like Yippies and Japanese wrestlers, 
 radicals are learning how to turn superior strength against itself, an 
-effort in which they will enlist not only the formidable democrati- 
-zing power of the new technologies themselves, but also some 
+effort in which they will enlist not only the formidable democratizing power of the new technologies themselves, but also some 
 exceedingly strong sociological powers. 
 
 
 What is meant by the phrase, ". . . the democratizing powers of 
-the new technologies"? Are the new technologies inherently dem- 
-ocratizing? The answer comes in view if we recall that videotape, 
+the new technologies"? Are the new technologies inherently democratizing? The answer comes in view if we recall that videotape, 
 cable, lasers, holographs, and autonomic engineering each increase 
 the rate of human communication. When more information reaches 
 more people faster, pattern recognition must be accelerated, since 
-more patterns cognized means more patterns re-cognized. Recogni- 
-tion facilitates reflection. Reflection generates criticism. Increasing 
+more patterns cognized means more patterns re-cognized. Recognition facilitates reflection. Reflection generates criticism. Increasing 
 criticism generates pressure for change. 
 
 
@@ -3043,8 +2825,7 @@ too rapidly to feel one at a time, we respond by grouping or
 classifying; we can then say "all of those". But when the rate of 
 information flow is so rapid that many "all of thoses" arrive in a very 
 short time, we must now group all of those. In short, rapid 
-information flow creates a pressure toward higher levels of generali- 
-zation, which transcend prior classifications of events. 
+information flow creates a pressure toward higher levels of generalization, which transcend prior classifications of events. 
 
 
 Cyberneticians! ® will recognize here an old story --- information 
@@ -3088,8 +2869,7 @@ than their present cultural separation permits. The same is true of the
 new autonomic languages we shall soon learn to speak, across current 
 cultural boundaries. In sum, the democratizing potentials of these 
 new technologies lie in their power to negate preconceived 
-categories of privilege, and to necessitate higher levels of generaliza- 
-tion. That is, they accelerate transcendence. 
+categories of privilege, and to necessitate higher levels of generalization. That is, they accelerate transcendence. 
 
 
 But the democratizing power of the new technologies is not the 
@@ -3176,8 +2956,7 @@ to understand and, hence, to modify social change.
 
 
 It begins to be apparent that there are very sound and 
-sophisticated "political" reasons for radicals' investigation of com- 
-munications technology, since communication is the life blood of 
+sophisticated "political" reasons for radicals' investigation of communications technology, since communication is the life blood of 
 culture --- the medium, as it were, in which given cultural norms are 
 the messages. A generation which mastered those communication 
 processes could indeed refer to itself as the architects of social time, 
@@ -3227,10 +3006,8 @@ and phrases embodying their special experiences. Hip language is an
 example. Consideration of some aspects of the special vocabulary 
 used by psychedelic enthusiasts provides an entry into the special 
 myths, metaphors, and fantasies of their "subculture". Among these 
-are the "electric" metaphor (e.g., turned on, channels of communica- 
-tion, bit, etc.); the cybernetic metaphor (e.g., feedback, playback); 
-McLuhanisms (e.g., media, message, cool); and others more manifest- 
-ly psychiatric in reference (e.g., paranoid, hang up, etc.). 
+are the "electric" metaphor (e.g., turned on, channels of communication, bit, etc.); the cybernetic metaphor (e.g., feedback, playback); 
+McLuhanisms (e.g., media, message, cool); and others more manifestly psychiatric in reference (e.g., paranoid, hang up, etc.). 
 
 
 This chapter arrays these sociolinguistic data in support of the 
@@ -3239,8 +3016,7 @@ largely responses to discrepant rates of social change engendered in
 post-industrial societies by their variety of new technologies. 
 Discrepant rates of social change engender discrepant rates of 
 experience, a condition we term "achrony". It is suggested that 
-"achronistic" experiences generate the psychedelic myths, meta- 
-phors, and fantasies discussed. The question raised is --- are radical 
+"achronistic" experiences generate the psychedelic myths, metaphors, and fantasies discussed. The question raised is --- are radical 
 hopes "mere" fantasies? 
 
 
@@ -3282,8 +3058,7 @@ not only what the words mean in general, i.e., in American speech,
 but what they particularly mean, 1e., to the individuals speaking 
 them, we would be well advised to devote attention to both aspects. 
 The principal aim of this chapter is to focus attention on the 
-sociocultural aspects of psychedelic speech, to assist those investiga- 
-tors who wish to understand how what is (1) cultural, what is 
+sociocultural aspects of psychedelic speech, to assist those investigators who wish to understand how what is (1) cultural, what is 
 (2) sub-cultural, and what is (3) psychological, may be more sharply 
 delineated. Such efforts follow the lead of Henry Murray, whose 
 maxim, "All men are like all other men, some other men, and no 
@@ -3302,19 +3077,16 @@ TimEForms 63
 
 
 technologies on particular populations are then derived and tested 
-with sociolinguistic data. I will attempt to show that an understand- 
-ing of the impact of certain technologies on the lives of the 
+with sociolinguistic data. I will attempt to show that an understanding of the impact of certain technologies on the lives of the 
 psychedelic subculture helps us to distinguish psychedelic myths 
 (i.e., beliefs shared by most 'members of the subculture) from 
 metaphors (favorite comparisons used by the subculture to compare 
 itself with the general American culture) and from fantasies 
 (apparently idiosyncratic acts of imagination by individual members 
 of the subculture). Failure to draw such distinctions increases the 
-danger that observers will infer psychological disease (e.g., hallucina- 
-tions) where none exists, and conversely increases the danger that 
+danger that observers will infer psychological disease (e.g., hallucinations) where none exists, and conversely increases the danger that 
 legal and social scientists will attribute to pharmacological agents 
-powers that actually reside elsewhere (e.g., the technologies charac- 
-teristic of post-industrial societies). 
+powers that actually reside elsewhere (e.g., the technologies characteristic of post-industrial societies). 
 
 
 METHOD AND PROCEDURE 
@@ -3323,14 +3095,12 @@ In addition to its usefulness in managing complex data,
 participant observation permits great flexibility of operation, so that 
 one can learn, not only from living in the neighborhoods where his 
 "subjects" (including himself) live, but one may move about in the 
-many places where his subjects behave, including hospitals, universi- 
-ties, coffee houses, and underground theatres. Here too, the method 
+many places where his subjects behave, including hospitals, universities, coffee houses, and underground theatres. Here too, the method 
 suffers from its virtues, since cogent objections against the reliability 
 and validity of the data so derived may be well-founded. Suffice it 
 then to assert at this point that I have learned the language in the 
 many places where it is spoken.* You will have to judge for yourself 
-whether the generalizations I derive therefrom describe the popula- 
-tion with which you are acquainted. 
+whether the generalizations I derive therefrom describe the population with which you are acquainted. 
 
 
 Procedurally, I will first present a list of words and phrases 
@@ -3341,8 +3111,7 @@ attempt to show how the experiences generated by the various
 technologies operating in contemporary society generate some of the 
 
 
-myths, metaphors and fantasies characteristic of the subject popula- 
-tion. 
+myths, metaphors and fantasies characteristic of the subject population. 
 
 
 64 TimeForms 
@@ -3428,8 +3197,7 @@ scenes generate "paranoia" one has to decide whether to "split"
 
 
 People who have dropped tabs of acid or toked on a joint of 
-grass, who have successfully integrated these experiences for them- 
-selves, are said to be "together" (healthy) although one is even more 
+grass, who have successfully integrated these experiences for themselves, are said to be "together" (healthy) although one is even more 
 healthy if one has gotten both his head and his scene together. One 
 can then feel "good vibrations" and 'know where it is really at". 
 Such people used to be called 'with it"; they now have their own 
@@ -3521,8 +3289,7 @@ wonderchild, the computer.
 
 Computers make automation possible because they process 
 billions of bits of information per second, which is not only 
-exponentially faster than machinery but exponentially more pro- 
-ductive. As noted elsewhere?, an era which processes that much 
+exponentially faster than machinery but exponentially more productive. As noted elsewhere?, an era which processes that much 
 information that fast calls forth a corresponding increase in the 
 consciousness of the people who live in that era. As McLuhan says, 
 
@@ -3542,22 +3309,19 @@ computers have done sociologically, that is, exponentially expand
 the ability to process vast quantities of experience very rapidly. Such 
 experiences tend to vanish into the future very quickly. They tax the 
 imagination, which responds with such phrases as "outta sight". 
-Minds which have dissolved preconceptions (programs) which pre- 
-vent such rapid processing may be said to be "blown", as if their 
+Minds which have dissolved preconceptions (programs) which prevent such rapid processing may be said to be "blown", as if their 
 fuses were trying to handle more current than they were designed 
 for. Too much of this sort of thing will earn the description "burnt 
 out". 
 
 
-Paradoxically, electric media require more participation be- 
-cause, so to speak, the gaps between the billions of bits they use to 
+Paradoxically, electric media require more participation because, so to speak, the gaps between the billions of bits they use to 
 move information must be filled in by the observer. Such media also 
 require higher levels of participation because the pace at which they 
 deliver information is so fast. If a picture is worth a thousand words, 
 how many words is a two-hour tv documentary worth, requiring the 
 viewer to reach conclusions on more matters in a day than granddad 
-had to decide in a lifetime. Media which foster increased participa- 
-tion are said to be "cool"; those which suggest less are said to be 
+had to decide in a lifetime. Media which foster increased participation are said to be "cool"; those which suggest less are said to be 
 "hot". It was no accident that the generation which insisted on 
 marching on Washington, called itself "cool", i.e., responding to the 
 pressure of our electric media to participate faster at higher levels of 
@@ -3592,14 +3356,12 @@ most recent extension of our technological environment. Similarly,
 since, it is absolutely essential for NASA's computers to include in 
 their calculations the most minute alterations in the relative positions 
 of sun, moon and earth, we should not be too surprised to note that 
-astrology is one of the principal myths of the psychedelic sub-cul- 
-ture. 
+astrology is one of the principal myths of the psychedelic sub-culture. 
 
 
 The need for brevity prevents any extended discussion of 
 astrological language here. We may pass beyond this topic by simply 
-noting that astronautics is a major technology in the same environ- 
-ment in which astrology is a currently flourishing mythology. 
+noting that astronautics is a major technology in the same environment in which astrology is a currently flourishing mythology. 
 
 
 The general notion which each of these parallels between 
@@ -3609,12 +3371,10 @@ understand what consciousness is conscious of in order to understand
 what consciousness is. Since we already know that the principal 
 impact of technology is to change the world we live in, we should be 
 able to conclude rather quickly that language, one of the principal 
-incarnations of consciousness, will contain reflections of the environ- 
-ments man is conscious of. We should also not be surprised to 
+incarnations of consciousness, will contain reflections of the environments man is conscious of. We should also not be surprised to 
 discover in the language of one of our principal subcultures, 
 reflections of those technologies which have most changed the world 
-from a pre-industrial agrarian society into a post-industrial cyberna- 
-
+from a pre-industrial agrarian society into a post-industrial cyberna
 
 70 TimeForMs 
 
@@ -3646,16 +3406,13 @@ empathic identification, etc.
 
 
 The problem seems to be that they often value such experiences 
-positively, whereas we are more likely to view them as pathognomon- 
-ic indices supportive of diagnoses of mental unsoundness. This is 
+positively, whereas we are more likely to view them as pathognomonic indices supportive of diagnoses of mental unsoundness. This is 
 something of a paradox, since a major part of their awareness of such 
-phenomena derives from the fact that they are the most psychia- 
-trized generation in history. For, if by technology we mean the logic 
+phenomena derives from the fact that they are the most psychiatrized generation in history. For, if by technology we mean the logic 
 of a set of techniques, we may say that the psychedelic generation 
 has been made more aware of the logic underlying psychiatric 
 techniques than any prior generation in history, precisely because of 
-the widespread adoption of the techniques of psychiatry in contem- 
-porary America. Similarly, shall we dismiss their largely negative 
+the widespread adoption of the techniques of psychiatry in contemporary America. Similarly, shall we dismiss their largely negative 
 evaluation of contemporary American social sciences as spiteful 
 
 
@@ -3695,8 +3452,7 @@ myths and fantasies will be vigorously defended by the persons or
 populations espousing them, since they feel they require them to 
 remain sane. Their content is the wisdom of things unseen, and their 
 function is to maintain unseen the very bases of consciousness, 
-without which consciousness could not be, yet with which conscious- 
-ness cannot be conscious of its bases. 
+without which consciousness could not be, yet with which consciousness cannot be conscious of its bases. 
 
 
 So it is with the psychedelic dialect, which is based on premises 
@@ -3720,8 +3476,7 @@ the assumption that psychedelic explorers are ipso facto unwell,
 devoting their time to exploring the blindalleys of mental pathology. 
 If most scientists say that tripping is hallucinating, and that ends 
 that, we should expect psychedelic protagonists to reject the 
-so-called "scientific assistance" (e.g., psychotherapy) just as perempt- 
-orily as science rejects theirs. Which both of them, in fact, do.'4 
+so-called "scientific assistance" (e.g., psychotherapy) just as peremptorily as science rejects theirs. Which both of them, in fact, do.'4 
 
 
 If a person wonders whether his paranoia about being arrested 
@@ -3798,8 +3553,7 @@ be trying.
 There seem to be temporal strata in our society very like those 
 geologic strata which mark the ages of the earth; there are faults and 
 fissures in our culture like those on the surface of our planet; there 
-are mountains and valleys in the temporal nature of our contem- 
-porary experience; yet, we are strolling about as if we were still in 
+are mountains and valleys in the temporal nature of our contemporary experience; yet, we are strolling about as if we were still in 
 the garden of Eden while our children are screaming warnings to us 
 that the species Man is in great peril. We will often be in error if we 
 mistake their cries of warning for the shouts of children gone mad. I 
@@ -3852,8 +3606,7 @@ our time, those pathogens are not only chronic but accelerating their
 of joint, a condition we have termed "achrony". 
 
 
-Achrony describes the plight of those caught between discrep- 
-ant rates of experience. It seems to me that the term fits the 
+Achrony describes the plight of those caught between discrepant rates of experience. It seems to me that the term fits the 
 psychedelic generation, who have been forced to endure more rapid 
 shifts in the rates of their experience than any before them, 
 engendered by the most powerful and the most rapid world-changing 
@@ -4223,10 +3976,8 @@ with feedback loops still hooked into the old Newtonian mechanics.
 The point is, when electricity turned 'em on (by turning 
 mechanical feedback off), they proliferated, not just like a forest, 
 with more of the same kind of trees, but came up with something 
-new, that wasn't there before. That's how this planetary conscious- 
-ness came about. But, beyond that, the point is that feedback, both 
-positive and negative, does not simply maintain systems in equili- 
-brium. Somehow it combines to create things that weren't there 
+new, that wasn't there before. That's how this planetary consciousness came about. But, beyond that, the point is that feedback, both 
+positive and negative, does not simply maintain systems in equilibrium. Somehow it combines to create things that weren't there 
 before. Ex nibilo. Whether they're new forms of consciousness on a 
 given planet, or new planets in a given galaxy, human consciousness 
 is not unique in creating, not just responding: The whole universe 
@@ -4243,8 +3994,7 @@ society coming apart because the universe was.
 
 So I trotted out my Fuller memory and tried to explain that 
 there seemed to be two aspects of Universe that were not 
-customarily seen together, that. just as there is radiant, or dissocia- 
-tive, energy, so also is there emergent, or associative, power, which 
+customarily seen together, that. just as there is radiant, or dissociative, energy, so also is there emergent, or associative, power, which 
 Fuller calls synergy. So that things don't just come apart, they also 
 come together. In other words, it's a mistake to talk about receding 
 galaxies without also talking about gravitation, just as it's a mistake 
@@ -4303,8 +4053,7 @@ Critias: That's promising. How about their music?
 Timaios: Same there. Looks good. They went atonal a while ago. 
 The young have a form they call rock which unites poetry, 
 folklore, protest, etc. Electronic sounds are strangely beautiful, 
-in their primitive way. Some of the abstract ballet is magnifi- 
-cent too. 
+in their primitive way. Some of the abstract ballet is magnificent too. 
 
 
 86 'TimEForMS 
@@ -4348,8 +4097,7 @@ scientists, but they're all so stuck in their craft unions. The
 medieval thing. Psychiatrists either clung to biochemistry or 
 psychoanalysis for a while. Then they found groups, then 
 families, etc. Some of them are going quite far, actually. 
-Systems approaches, communication contexts, ecology. Begin- 
-ning to see' that any level below can be programmed by the next 
+Systems approaches, communication contexts, ecology. Beginning to see' that any level below can be programmed by the next 
 
 
 TimEForms 87 
@@ -4391,8 +4139,7 @@ Critias: What do you think is next for them?
 
 Timaios: As I said, the young are now aware of time dilation. It will 
 not be long before they find ways to guide the rates of any 
-process, be it space flight, planetary ecology, cultural inte- 
-gration, psychological maturation, or anything else they desire. 
+process, be it space flight, planetary ecology, cultural integration, psychological maturation, or anything else they desire. 
 
 
 Critias: Have they begun temporal design? 
@@ -4477,8 +4224,7 @@ namely, to what extent is our ordinary experience a bias which
 
 blinds us. In other fields, say, geology, one may experiment with the 
 elements of one's concern, ¢.g., rocks, rivers, rain, etc. But how does 
-one experiment with time? How do we know whether the assump- 
-tion is correct that time is an invariant, which "flows evenly", to use 
+one experiment with time? How do we know whether the assumption is correct that time is an invariant, which "flows evenly", to use 
 a popular expression, or whether the assumption of invariance blinds 
 us. to possible variations in temporality. It is tempting to regard 
 recent evidence from physics as confirming the view that time varies 
@@ -4489,9 +4235,7 @@ the limits of the data.
 
 Thus we were struck very early in our investigations by the 
 almost total unanimity of our research subjects' reports that their 
-drug experiences altered their experience of time. A similar unani- 
-mity is found in pharmacological, psychological, and phenomeno- 
-logical reports, further confirming our subjects views. In the 
+drug experiences altered their experience of time. A similar unanimity is found in pharmacological, psychological, and phenomenological reports, further confirming our subjects views. In the 
 remainder of this chapter we shall attempt to summarize our 
 previous findings concerning which drugs change the experience of 
 time in which ways, and to justify our tentative conclusion that 
@@ -4510,8 +4254,7 @@ we might call sociological architecture.
 
 
 In this sense, notwithstanding the summary nature of this 
-paper, the investigations here reported must be regarded as prelimi- 
-nary, for it is a long way from demonstrating that our experience of 
+paper, the investigations here reported must be regarded as preliminary, for it is a long way from demonstrating that our experience of 
 time may vary under certain conditions to establishing that there are 
 
 
@@ -4535,10 +4278,8 @@ CHRONETIC PHENOMENOLOGY
 There are three classes of drugs with which we are concerned, 
 which in the street language of our subjects are called "downs", 
 "ups", and "trips", referring in the first case to narcotics, sedatives, 
-barbituates, and alcohol, i.e., CNS depressants. Trips include mari- 
-juana, LSD, mescaline, psilocybin, psilosin, etc., i.e., psychedelics, to 
-employ Osmond's term. As every neurologist knows, heroin, mor- 
-phine, methadone, ez.al., have the property of constricting the pupils 
+barbituates, and alcohol, i.e., CNS depressants. Trips include marijuana, LSD, mescaline, psilocybin, psilosin, etc., i.e., psychedelics, to 
+employ Osmond's term. As every neurologist knows, heroin, morphine, methadone, ez.al., have the property of constricting the pupils 
 of the eye, which the street talk calls being "pinned". Of course this 
 means that less light is entering the retinal chamber and indicates 
 that the amount of information the subject tolerates is reduced in 
@@ -4639,23 +4380,20 @@ as) LSD is the computer of the counter culture.
 
 
 What computers and acid have in common is the processing of 
-information at extremely high speeds. Computers operate in nanosec- 
-onds. No one knows how /ow LSD reduces synaptic thresholds, nor, 
+information at extremely high speeds. Computers operate in nanoseconds. No one knows how /ow LSD reduces synaptic thresholds, nor, 
 consequently, how high it increases the rate of neural firing. What is 
 well known, by heads at least, is that, in addition to its ability to 
 open wide the "doors of perception", acid is also well named, for in 
 the cybernetic analogy what seems to happen is that the amount of 
 data is increased while the programs for its conceptual management 
 are simultaneously dissolved. It feels like a fuse has blown, so that 
-too much current is flowing. (Hence, the expression "mind-blow- 
-ing".) 
+too much current is flowing. (Hence, the expression "mind-blowing".) 
 
 
 94 TimeForMs 
 
 
-It is exactly this experience of sensory overload, de-program- 
-ming, and re-programming, that heads seck. Whether the insights and 
+It is exactly this experience of sensory overload, de-programming, and re-programming, that heads seck. Whether the insights and 
 experiences had with this powerful substance are "valid" or 
 "illusory" is a question for more research than present federal laws 
 currently permit. Suffice it to note that the extremely rapid 
@@ -4673,8 +4411,7 @@ CHRONETIC SOCIOLOGY
 If we focus now upon the population who favor the drugs 
 discussed above, not simply upon the subjective experiences of their 
 individual members, a chronetic pattern of another sort emerges. 
-Brevity prevents an extended discussion of the "measuring instru- 
-ment" we employ as a sociological tool. Suffice it to say that the rate 
+Brevity prevents an extended discussion of the "measuring instrument" we employ as a sociological tool. Suffice it to say that the rate 
 of social change is increasingly adopted as a criterion in the social 
 sciences, in our era of rapid social change. If we ask "what is the 
 relation between our three classes of drugs and the rates of social 
@@ -4685,10 +4422,8 @@ becomes visible.
 Thus, until very recently, narcotics use was principally the 
 predilection of the lower class, whose rate of change was widely 
 acknowledged to be the slowest in the fastest emerging society in the 
-world. This experience, which we have elsewhere termed "anachron- 
-istic', is severely "painful" to those who experience it, since it is not 
-only an experience of extreme alienation, but of increasing aliena- 
-tion, whose rate of increase is increasing. Under such circumstances, 
+world. This experience, which we have elsewhere termed "anachronistic', is severely "painful" to those who experience it, since it is not 
+only an experience of extreme alienation, but of increasing alienation, whose rate of increase is increasing. Under such circumstances, 
 heroin might be said to be the medication of choice, since it is par 
 excellance the pain killer. It is a situation in which one might turn 
 around Marx's classic phrase that religion is the opiate of the people. 
@@ -4735,8 +4470,7 @@ means to turn away from a chemical which confers the ability to
 process huge amounts of information in a very short time. For theirs 
 is the first generation for whom the experience of accelerating social 
 change is the norm, and they know they have no choice but to thrive 
-on it. Imagine their dismay when they are simultaneously com- 
-
+on it. Imagine their dismay when they are simultaneously com
 
 96 TrmEForMS 
 
@@ -4791,8 +4525,7 @@ mythos is that Universe is "really" atoms (i.e., waves of energy
 spiralling at light velocity) arrayed hierarchically (i.e., a few is a gas, a 
 lot is a planet, a very lot a galaxy, etc.). Whitehead said the only 
 philosophical mistake. you could make (hence the error of every 
-philosophical mistake) was thinking you could simply locate any- 
-thing anywhere. This "fallacy of simple location" is the intellectual 
+philosophical mistake) was thinking you could simply locate anything anywhere. This "fallacy of simple location" is the intellectual 
 form of man's wish to evade the terror which would flood him were 
 he to admit the Heraclitus vision that all is flux. The emotional form 
 
@@ -4854,8 +4587,7 @@ anticipating thoughtfully the looming needs of others."
 
 
 This is probably an overestimate. There is no reason to believe 
-that the tiny region of human synchronicity with Universe frequen- 
-cies which is our band of experience is as much as a millionth, 
+that the tiny region of human synchronicity with Universe frequencies which is our band of experience is as much as a millionth, 
 because it well may be that the range of frequencies goes from --- © 
 to + ce, I have no quarrel with Bucky's adorable naturalism, but the 
 range of options for synchronicity may be vaster than he has said. So 
@@ -4894,8 +4626,7 @@ why we're interested in Cosmology. That's why we fly space ships.
 That's why we seek Atman, Buddha, Satori, enlightenment, trip. 
 
 
-Software, therefore, results whenever dyssynchronous frequen- 
-cies are mediated, i.e., related in some form of temporal harmony. It 
+Software, therefore, results whenever dyssynchronous frequencies are mediated, i.e., related in some form of temporal harmony. It 
 is not very far from the Platonic vision that the music of the 
 planetary spheres is in proportion to the ratio of string lengths ona 
 lute, to the view which reveals that the fundamental units of 
@@ -4904,8 +4635,7 @@ to hold that the "bits of digital information" metaphor comes
 anywhere near the kind of planetary orchestration man is beginning 
 to compose. This vision can be ecologized by the recognition that 
 software results not simply from passing items of perception around 
-among human sensors, but whenever and however Universe frequen- 
-cies are proportioned. Man is not the only Universe function 
+among human sensors, but whenever and however Universe frequencies are proportioned. Man is not the only Universe function 
 producing software. It is an entirely common even in Universe, and 
 may in fact turn out to be its fundamental process, i.e., how it 
 basically forms, so that, to do it is to be like the Druids at 
@@ -5031,8 +4761,7 @@ at the Center) is the experimental immersion in complex time pools
 which are not only exciting but architecturally motivating. 
 
 
-A question which bothers everybody involves ecological re- 
-cycling --- there's an awful lot of good information around which we 
+A question which bothers everybody involves ecological recycling --- there's an awful lot of good information around which we 
 could share better if only those maverick data banks were set up. 
 After all, it's chronetically silly to shoot tape at light speed, then air 
 mail it to friends in London. And, since "they" own the satellites, all 
@@ -5075,10 +4804,8 @@ cultural-aesthetic task.
 The dilemma --- you can't have a revolution unless your head's 
 together, but you can't get your head together unless you have a 
 revolution --- here arises. I'm suggesting that both tasks --- solidarity 
-and revolution --- are facilitated by broadening the collective imagina- 
-tion with such questions as: What is that process of which 
-industrialism, then automation, then cybernation are the accelera- 
-tively appearing moments? What are the unknown time rules such 
+and revolution --- are facilitated by broadening the collective imagination with such questions as: What is that process of which 
+industrialism, then automation, then cybernation are the acceleratively appearing moments? What are the unknown time rules such 
 processes follow? Can we design other frequencies and forms? 
 
 
@@ -5123,8 +4850,7 @@ now regard as a common-place, i.e., light travels in finite velocities,
 ie., it "takes time." Most of us are now aware that Einstein's 
 theories of relativity have something to do with a four-dimensional 
 space-time continuum. But, shoemakers to our own lasts, not until 
-recently did we perceive the relevance of these "physical" specula- 
-tions to our daily concerns. So light takes time...... ? 
+recently did we perceive the relevance of these "physical" speculations to our daily concerns. So light takes time...... ? 
 
 
 A moment's reflection reveals that the physicist's concern with 
@@ -5135,8 +4861,7 @@ the velocity of light is similar, if not homological, to the social
 
 
 scientist's concern for words and gestures, because, just as light is 
-information for the astronomer, so words and gestures are informa- 
-tion for social beings. 
+information for the astronomer, so words and gestures are information for social beings. 
 
 
 But a striking difference between light and word emerges if we 
@@ -5156,8 +4881,7 @@ communication will have its intended consequence.
 But, returning to the Galilean metaphor, what if there is 
 nothing wrong either with the lantern or with the observers' visual 
 acuity? It may still happen that communication fails. Perhaps, under 
-such ideal circumstances, not the content but the rate of communica- 
-tion (e.g. the reaction-time of the observers) needs examination. It 
+such ideal circumstances, not the content but the rate of communication (e.g. the reaction-time of the observers) needs examination. It 
 may be, and we shall attempt to convey, that even perfect (noiseless) 
 contents often do not communicate because phenomena associated 
 with the rates, speeds, accelerations, decelerations, and similar 
@@ -5312,8 +5036,7 @@ gestalt process
 
 
 In cell I, we locate the particle point of view, in which things, 
-events, processes or changes are construed as the resultant configura- 
-tion of a number of individual particles. Thus a molecule is a number 
+events, processes or changes are construed as the resultant configuration of a number of individual particles. Thus a molecule is a number 
 
 
 part 
@@ -5444,8 +5167,7 @@ various participants and investigators.
 
 We shall find, if I am not seriously in error, that the traditional 
 western conceptualization of time is a linear depiction, involving 
-past --- present --- future terminologies, and such variants as begin- 
-ning, now, and eventually; birth, life, death; thesis, antithesis, 
+past --- present --- future terminologies, and such variants as beginning, now, and eventually; birth, life, death; thesis, antithesis, 
 synthesis; origin, process, recapitulation, and others.!3 In these 
 schemes, investigations of social processes are' assumed to be 
 intelligible when referred to a linear metaphor, such that marking off 
@@ -5469,8 +5191,7 @@ past pr future
 
 
 Let us agree, since it exists, that this linearization of time is one 
-possible conceptualization. But let us not assume that this two-di- 
-mensional view is the only possible conceptualization of social 
+possible conceptualization. But let us not assume that this two-dimensional view is the only possible conceptualization of social 
 process. What if time may be viewed as 3 dimensional, or 4, or by 
 extension, n-dimensional, as the mathematicians say. In other words, 
 instead of charting experience on what we gratuitously assume to be 
@@ -5517,8 +5238,7 @@ two-dimensionally.
 
 Although we know that travelling at a constant velocity 
 produces no sensation of motion, we also know that alterations in 
-speed (acceleration, deceleration) are readily detectable. The adven- 
-tures of the astronauts have taught us that a measure of increase in 
+speed (acceleration, deceleration) are readily detectable. The adventures of the astronauts have taught us that a measure of increase in 
 relative mass due to acceleration is called "G," and the reciprocal 
 measure of decrease due to deceleration is known as "negative G." 
 We even know that there are upper "G" limits for humans, and that 
@@ -5530,9 +5250,7 @@ behind the intuitions of alienation, anomie, and anxiety. Thus, when
 the worker's time is measured by a production schedule over which 
 he has no control, he is alienated from his "natural" time. When the 
 norms no longer or too suddenly define "normality", anomie 
-appears. When timeless fantasies urge gratifications more immedi- 
-ately than the ego can mediate, fixation, regression, or "free-float- 
-ing" anxiety may result. But these are lamentations concerned only 
+appears. When timeless fantasies urge gratifications more immediately than the ego can mediate, fixation, regression, or "free-floating" anxiety may result. But these are lamentations concerned only 
 with "too slow" or "too fast," that is, they employ linear time 
 models. Are there others? 
 
@@ -5558,8 +5276,7 @@ Thus, in life cycle terms, birth is beginning, although we know
 that the infant does not perceive time as "directional." Similarly, 
 death is an ending (although some hold it to be merely transitional). 
 Freud has taught us much about birth, death, and about fixation and 
-regression, linear temporal metaphors which suggest that the organ- 
-ism may "go on" while the psyche "gets stuck" or retrogresses. He 
+regression, linear temporal metaphors which suggest that the organism may "go on" while the psyche "gets stuck" or retrogresses. He 
 said little about those who race, whose feeling when the pace of 
 events exceeds their own is a compulsion to hurry. Sociologically, a 
 two-dimensional linear model has also been used to describe the 
@@ -5597,8 +5314,7 @@ we hear these eternalist intonations in the "high" of the narcotic user
 or in the pronouncements of the totalitarian state, which, claiming to 
 have fathomed the laws of history, and thus being "above" them, 
 arrogates the power and the right to direct the "destinies" of lesser 
-mortals. Indeed, the association of immortality with upward direc- 
-tionality was as familiar to the Greeks as to our Calvinist forebears. 
+mortals. Indeed, the association of immortality with upward directionality was as familiar to the Greeks as to our Calvinist forebears. 
 Both located gods "on high." 
 
 
@@ -5739,16 +5455,14 @@ technologically unemployed. We confront here a strange situation in
 which millions of workers whose old skills are anachronisms can find 
 no work in an economic system which complains of a shortage of 
 metachronic technicians with new skills. This condition is as neatly 
-paradigmatic of wholesale achrony as we can imagine. The "econ- 
-omy" which metachronically creates new roles faster than it can fill 
+paradigmatic of wholesale achrony as we can imagine. The "economy" which metachronically creates new roles faster than it can fill 
 them serves also to illustrate the reciprocity between rushing and 
 lagging rates of social process. 
 
 
 While it would be possible to show that anachronizations may 
 occur anywhere along the continuum of the processes of individual 
-development which Erikson calls the life cycle, systematic elabora- 
-tion of the group process equivalent of these ideas must wait upon a 
+development which Erikson calls the life cycle, systematic elaboration of the group process equivalent of these ideas must wait upon a 
 more elaborate formulation which will make it possible to study the 
 paces involved in group phases of development in their sequence and 
 continuity." 3 
@@ -5757,8 +5471,7 @@ continuity." 3
 122 TimeForms 
 
 
-The anachronic and metachronic orientations are, then, charac- 
-teristic ways of experiencing dyssynchronous rates of experience. 
+The anachronic and metachronic orientations are, then, characteristic ways of experiencing dyssynchronous rates of experience. 
 They may be used as reciprocal terms, since they are relational 
 concepts. Thus, someone who feels he is behind may rush, and 
 someone who is rushing may feel himself slowing down. Conversely, 
@@ -5846,8 +5559,7 @@ instantly replaced by a feeling of "being high."?" Alternatively, the
 
 
 catachronic may sink into a self-defeating hedonism where every 
-impulse is given free reign. Durkheim's egoistic suicide is homologi- 
-cal --- his altruist resembles our epichronist in that he may feel the 
+impulse is given free reign. Durkheim's egoistic suicide is homological --- his altruist resembles our epichronist in that he may feel the 
 ultimate values to be more valuable than his own life, justifying his 
 martyrdom. Joan of Arc comes to mind. For the epichronic, time 
 should move very slowly if at all. For the catachronic, it moves too 
@@ -5932,8 +5644,7 @@ there is no recognition of the passage of time, and --- a thing
 126 TirmeForms 
 
 
-that is most remarkable and awaits consideration in philosophi- 
-cal thought --- no alteration in its mental processes produced by 
+that is most remarkable and awaits consideration in philosophical thought --- no alteration in its mental processes produced by 
 the passage of time. Wishful impulses which have never passed 
 beyond the id, but impressions too, which have been sunk into 
 the id by repression, are virtually immortal; after the passage of 
@@ -5985,8 +5696,7 @@ things the hour of their birth is the hour of their
 death --- that it couldn't be otherwise. He is resigned before 
 society forces him to practice resignation methodically. 
 The flux of time is society's most natural ally in 
-maintaining law and order, conformity, and the institu- 
-tions that relegate freedom to a perpetual utopia; the flux 
+maintaining law and order, conformity, and the institutions that relegate freedom to a perpetual utopia; the flux 
 of time helps men to forget what was and what can be: it 
 makes them oblivious to the better past and the better 
 future. 
@@ -6014,8 +5724,7 @@ shall we re-member?" (the pun is deliberate).
 
 Freud and Marcuse are united in giving central importance to 
 the notion of time in the task of liberation. To Freud's relatively 
-bourgeois program, Marcuse, a "left Freudian," adds the social-poli- 
-tical dimension. But Freud and Marcuse are also united more in 
+bourgeois program, Marcuse, a "left Freudian," adds the social-political dimension. But Freud and Marcuse are also united more in 
 
 
 128 TimeFormMs 
@@ -6051,8 +5760,7 @@ poverty of this thesis.
 The situation is no better when we turn to a group I will call the 
 middle Hegelians, i.e., the advocates, disciples, and students of 
 Husserl's phenomenology (among the principal figures here I would 
-include Albert Schutz, Maurice Natanson, and others).?* Phenomer- 
-ologists of this sort?® accomplish a valuable inventory of the 
+include Albert Schutz, Maurice Natanson, and others).?* Phenomerologists of this sort?® accomplish a valuable inventory of the 
 contents and processes of consciousness, but in so doing, it seems to 
 me, they begin with the temporally fragmented structure of 
 consciousness when it would be preferable to account for it, both 
@@ -6085,8 +5793,7 @@ notions.
 
 
 Nor have clinical enquiries into the pathology of the "time 
-sense" been lacking. The Dutch psychiatrist, Meerloo, has summar- 
-ized this literature*® for us. His review catalogues the extent to 
+sense" been lacking. The Dutch psychiatrist, Meerloo, has summarized this literature*® for us. His review catalogues the extent to 
 which the allegedly normal time sense in western subjects may 
 disintegrate into weird mixtures of the elements described by Piaget 
 and into other strange temporal compositions. However, neither 
@@ -6139,8 +5846,7 @@ him. They were not unfamiliar with Plato's epistemology which,
 unfortunately, is far too often accepted as sufficiently well-expressed 
 in the famous allegory of the cave. Sartre somewhere (I think in 
 "Anti-Semite and Jew') tells the charming tale of a young French 
-student, rushing excitedly to his Professeur, asking eagerly, "Profes- 
-seur, Professeur, have you read Monsieur Freud?" whereupon the old 
+student, rushing excitedly to his Professeur, asking eagerly, "Professeur, Professeur, have you read Monsieur Freud?" whereupon the old 
 man peers above his spectacles and gently informs the budding 
 metaphysician (approximately): 'My son --- the better part of Freud 
 you will find chez Platon." 
@@ -6205,8 +5911,7 @@ construed as a linear time, events which succeed prior events cannot
 
 be novel; cannot be new; cannot hold the promise of genuine change. 
 It is only when men refuse to repeat what they remember all too 
-bitterly has already occurred, that they "rise above" the one-dimen- 
-
+bitterly has already occurred, that they "rise above" the one-dimen
 
 sionality of linear time. 
 
@@ -6328,8 +6033,7 @@ it, memory may be transformed into vision.
 Simply stated, then, we must learn to see not only that 
 enforced repetition is lifeless and mechanical, but that the negation 
 of mere repetition is provoked when the rate discrepancy between 
-repetition and transcendence (losing and gaining) becomes impos- 
-sibly oppressive. Yet we must move into a new dimension of 
+repetition and transcendence (losing and gaining) becomes impossibly oppressive. Yet we must move into a new dimension of 
 temporality in our efforts to transform mere repetition, since 
 
 
@@ -6440,8 +6144,7 @@ seem necessarily to accompany full political participation.
 
 Perhaps an interim summary of this doctrine which holds that 
 rate discrepancies constitute a new form of oppression, to which we 
-have given the name acbhrony, is in order. It might read approximate- 
-ly as follows: We have a sense of rate in our experience which derives 
+have given the name acbhrony, is in order. It might read approximately as follows: We have a sense of rate in our experience which derives 
 equally from vital memory and imaginative vision. When the pace of 
 experience gains on hopes for transformative and vital change, men 
 see genuine goals and bend their labours toward them. When, 
@@ -6450,8 +6153,7 @@ rates of their own powers, they are tempted either to revolution or
 to despair. The fine line between those who protest and those who 
 submit must be drawn not along a path of mere becoming, but must 
 be envisioned in a time context in which the different kinds and 
-dimensions of time are fully drawn. Persons, institutions, genera- 
-tions --- indeed, whole cultures may torture themselves and each 
+dimensions of time are fully drawn. Persons, institutions, generations --- indeed, whole cultures may torture themselves and each 
 other by failing to attend, not merely to dialectical alternatives, but 
 to the rates at which dialectical transformations must exceed the 
 rates of anti-dialectical temporal compressions. 
@@ -6495,8 +6197,7 @@ These are not the faults of Sartre's work. Sartre insists that the
 projects in which men engage be defined in terms of present 
 memories and present goals which are determined by personal and 
 social pastness as well as personal and social futurity --- not by a 
-transtemp oral (ecstatic) mysticism, nor by a post-temporal (millenial- 
-ist) illusion. For Sartre as for Marx, the automatic dialectic they 
+transtemp oral (ecstatic) mysticism, nor by a post-temporal (millenialist) illusion. For Sartre as for Marx, the automatic dialectic they 
 attribute to the Hegelian Absolute is false and untenable. Without 
 vital membership in a project-class, history cannot be enacted, nor 
 can the polis be transformed. These, he rightly insists, are the sine 
@@ -6560,8 +6261,7 @@ But does "vertical time" exist? What do the phrases "the
 140 TimeForms 
 
 
-vertical dimension of time" and "vertical time" mean? The sugges- 
-tion is that Westerners who can snuggle comfortably in the view that 
+vertical dimension of time" and "vertical time" mean? The suggestion is that Westerners who can snuggle comfortably in the view that 
 space "has" three dimensions (line, plane, and sphere) should try to 
 conceive the possibility that time, like space, may have more 
 dimensions than the two which define it as a line. (Past, present, and 
@@ -6636,8 +6336,7 @@ to look for them.
 But, whatever the physicists find, theoretical and clinical 
 scientists do not have to pore over abstruse mathematical equations 
 to become aware of an experience in themselves and in their 
-constituency of a very common experience, namely, that some- 
-times(!) experience seems to drag, so that minutes seem like hours, 
+constituency of a very common experience, namely, that sometimes(!) experience seems to drag, so that minutes seem like hours, 
 and, "at" other times, experience is so joyful that hours seem like 
 minutes. 
 
@@ -6654,8 +6353,7 @@ suggest that the experience of this region is absolutely commonplace,
 a common characteristic of every day life. 
 
 
-To understand this, you have but to reflect that a generaliza- 
-tion, amy generalization, consists of arbitrarily drawing an imaginary 
+To understand this, you have but to reflect that a generalization, amy generalization, consists of arbitrarily drawing an imaginary 
 temporal parenthesis around a number of remembered experiences 
 you have had before, so that you say, in effect, these are all kind 
 "A" and all the rest are kind "not A." That is, as Hegel noted long 
@@ -6678,8 +6376,7 @@ But now, when the pace at which new A's enter experience is so
 fast and furious that we must become specialists in order to manage 
 ever smaller quadrants of daily life, the situation is almost totally 
 different. Marx described an industrial revolution that took a 
-hundred years to elapse. We now process experience via computer- 
-ized machines that change the nature of the environment every ten 
+hundred years to elapse. We now process experience via computerized machines that change the nature of the environment every ten 
 years. 
 
 
@@ -6702,8 +6399,7 @@ many people in diverse regions of society have begun to move
 beyond generalizing only visible objects, by attempting to generalize 
 (invisible) times. Many are beginning to learn how to have such 
 experiences comfortably and joyfully because they know that just as 
-duration generalizes rest, as velocity generalizes duration, as accelera- 
-tion generalizes velocity, so there are other kinds of temporal 
+duration generalizes rest, as velocity generalizes duration, as acceleration generalizes velocity, so there are other kinds of temporal 
 experience which have as their particulars, changes in the rate of 
 . change. They confirm William James' view that there are regions of 
 mind as unusually different from our waking consciousness as our 
@@ -6757,8 +6453,7 @@ discontinuity between a class and its members.*?
 
 If we recall that the genesis of a logical class is a generalization made 
 to re-member all experiences of a given kind, it begins to be clear 
-that double-bound (schizophrenic) persons are those told simultan- 
-eously to experience a particular and yet deny validity to the 
+that double-bound (schizophrenic) persons are those told simultaneously to experience a particular and yet deny validity to the 
 experience of its class. In other words, the bind prohibits the 
 experience of generalization (uniting past and present experiences in 
 a synthesis) yet commands the present experience to be familiar. 
@@ -6785,8 +6480,7 @@ In the instance of schizophrenia, our hypothesis suggests that
 there is indeed a double bind at work in its genesis, but that double. 
 binds are a very special sort of temporal contradiction in which the 
 person is not only asked to remember what he is commanded to 
-forget: he is also asked to experience two different times simultan- 
-eously. Yet this is a patent impossibility unless the person can be 
+forget: he is also asked to experience two different times simultaneously. Yet this is a patent impossibility unless the person can be 
 made aware that he will not lose his mind but gain another 
 dimension of it by entering a region of experience in which such time 
 conflicts are only special cases of another kind of time, which, if he 
@@ -6861,8 +6555,7 @@ possibility of investigating the phenomenon of social affect in the
 context of a temporalist orientation, since, if people have feelings 
 about the quality of their life-processes, and if, as we have suggested, 
 the social conditions which determine the extent to which their lives 
-proceed at satisfactory or unsatisfactory rates simultaneously deter- 
-mine what we are calling social affect, then perhaps the time has 
+proceed at satisfactory or unsatisfactory rates simultaneously determine what we are calling social affect, then perhaps the time has 
 come to begin a proper investigation of social affects.° ° 
 
 
@@ -6887,8 +6580,7 @@ are patterns of "group affect." That these are difficult conditions to
 "operationalize" no one will deny, but difficulty is not impossibility; 
 let us begin to move beyond static dissections and "snap-shot" 
 studies. Since a lengthy exegesis would be inappropriate here, a few 
-introductory remarks about the emotional relation between dialec- 
-tical conceptualizations and the achrony-synchrony paradigm will 
+introductory remarks about the emotional relation between dialectical conceptualizations and the achrony-synchrony paradigm will 
 have to suffice.°° Some clarity is achieved if we ask 'does 
 acceleration ameliorate the anachronic situation?" or Conversely, "does 
 deceleration ameliorate the metachronic condition?" Do they make it 
@@ -6922,8 +6614,7 @@ alienated was improved merely because it continued to endure into
 the future. Actually, the converse is true: the "longer" alienation 
 lasts, the worse does it become.®? Nor, in his view, was it possible 
 merely to accelerate the pace at which "profits" were distributed 
-more equitably, since the conditions which motivated the "capital- 
-ist" to retain at the rates at which they retained were as constitutive 
+more equitably, since the conditions which motivated the "capitalist" to retain at the rates at which they retained were as constitutive 
 of their class structure as injustice was constitutive of the class 
 structure of the proletariat. The dialectical negation (revolution) of 
 the oppressive thesis (profit motive) must bring about a mew order 
@@ -7056,8 +6747,7 @@ acceleration would begin to reverse its slope and taper off, and
 gradually resemble a plateau. Thus: 
 
 
-To continue the metaphor: If we were engaged in an explora- 
-tion of the performance characteristics of this gear range and of no 
+To continue the metaphor: If we were engaged in an exploration of the performance characteristics of this gear range and of no 
 other, we would begin to apply the brakes in order to bring the car 
 to an eventual halt. And, as any racing driver knows, in our effort to 
 decelerate the vehicle, we do not apply a uniform pressure to the 
@@ -7084,8 +6774,7 @@ metachrony. When it begins to slow down its rate of acceleration, it
 corresponds to our cell "2a," that is, it anachronizes metachrony. 
 Similarly, when it slows down initially, more rapidly than it slows 
 down later on, we observe a metachronizing anachrony and 
-eventually, an anachronizing anachrony: ("1b" to "1a" respec- 
-tively). 
+eventually, an anachronizing anachrony: ("1b" to "1a" respectively). 
 
 
 152. TrmeForMs 
@@ -7223,8 +6912,7 @@ had. This serves to refocus our attention on the abstract character of
 the above illustrations, since, quite obviously, not only the diagonal, 
 but the horizontal and the vertical dimensions of the paradigm are 
 requisite for a fully synchronous experience. As noted above, the 
-empirical description of complicated life processes which demon- 
-strate the co-constitutive mutuality of the axes of paradigm remains 
+empirical description of complicated life processes which demonstrate the co-constitutive mutuality of the axes of paradigm remains 
 to be accomplished. It should not be necessary to point out that 
 actual occasions will not be easily described only by resorting to 
 simple pairs of adjectives; we expect that social processes will trace a 
@@ -7232,8 +6920,7 @@ crooked line through our neat and hence naive categorizations. That
 this is the predictable fate of "ideal types" is well known. 
 
 
-For example, accelerating decelerations and decelerating accel- 
-erations are far simpler phenomena than those we find incarnated in 
+For example, accelerating decelerations and decelerating accelerations are far simpler phenomena than those we find incarnated in 
 the cross-cultural universal we call music. Were we to devote some 
 attention here to repeating rates and varying durations between 
 
@@ -7285,8 +6972,7 @@ TimeForms 155
 
 
 phenomenon of periodicity has been paid attention in fields of 
-endeavor as far removed as embryology and the so-called "philos- 
-ophy of history," yet little attention has been devoted to non-linear 
+endeavor as far removed as embryology and the so-called "philosophy of history," yet little attention has been devoted to non-linear 
 patterns of occurrence on small group levels of analysis,?° or, for 
 example, in large organization analysis. 
 
@@ -7359,8 +7045,7 @@ that some cultures seem to have a preference for slow and moody
 symphonies, others seem taken with Jazz; some prefer marches, 
 other, festival dances. It would seem that there are favorite rhythms, 
 not only in individuals but in whole social entities, such as cultures, 
-sub-cultures, and even smaller groups which we occasionally desig- 
-nate as afficionados. 
+sub-cultures, and even smaller groups which we occasionally designate as afficionados. 
 
 
 These poor illustrations serve to focus our attention on the fact, 
@@ -7371,8 +7056,7 @@ experiences of periodicity, and that we might do well to investigate
 TimEForms 157 
 
 
-the relations between the durations and recurrences which character- 
-ize what we might call social rhythms. From Freud's "repetition 
+the relations between the durations and recurrences which characterize what we might call social rhythms. From Freud's "repetition 
 compulsion" to Pareto's cycle of elites, there is a very large area of 
 virtually unexplored territory. Nietzsche's eternal return may not, in 
 some future study, turn out to be very different in motive energy 
@@ -7389,8 +7073,7 @@ non-uniformity of these parameters of observation, but seems also to
 consist of recurrences of events of varying intervals and periodicities. 
 Were this not so, we might derive views of the real world as utterly 
 repetitious and therefore uninteresting, boring, even fatally irrelevant 
-to experience, or, on the other hand, so filled with novel unfamiliar- 
-ity that the very attempt to find pattern and order is doomed to 
+to experience, or, on the other hand, so filled with novel unfamiliarity that the very attempt to find pattern and order is doomed to 
 failure.?* In language which some will deem more properly 
 sociological we might point out that, so to speak, the "function" of a 
 norm is to render predictable in some degree a behavior which would 
@@ -7435,10 +7118,8 @@ systematically. We were looking for differences in hypothecated rate
 thresholds, and we found them. So much for Box III. 
 
 
-We were bothered, however, by the artificiality of the experi- 
-mental situation. What we needed was a situation in which small 
-groups were engaged in actual (not experimentally induced) interac- 
-tions, whose pace we could modify without creating an unlifelike 
+We were bothered, however, by the artificiality of the experimental situation. What we needed was a situation in which small 
+groups were engaged in actual (not experimentally induced) interactions, whose pace we could modify without creating an unlifelike 
 situation. 
 
 
@@ -7464,8 +7145,7 @@ some interesting things in psychiatric research, such as showing the
 film "Snake Pit" to a back ward of schizophrenic patients, i.e., a 
 snake pit. They liked it. Cornellison also showed snapshots of 
 patients, taken during therapeutic interviews, to the patients. 
-Catatonics who had long been severly withdrawn responded dramati- 
-cally, reentered the arena of social communication, and began the 
+Catatonics who had long been severly withdrawn responded dramatically, reentered the arena of social communication, and began the 
 long road to recovery. 
 
 
@@ -7479,8 +7159,7 @@ to experimental observation.
 
 Briefly, Murray and his co-workers have devised a dialogue to be 
 filmed and then shown to the participants. Each of the two members 
-of this proceeding have exchanged written autobiographical state- 
-ments which pretend to reveal deep values and other philosophical 
+of this proceeding have exchanged written autobiographical statements which pretend to reveal deep values and other philosophical 
 reflections on the conduct of experience. During the discussions of 
 these values, one member of the dialogue suddenly descends into a 
 vituperative polemic, much to the other's astonishment. Presumably 
@@ -7511,8 +7190,7 @@ Instead of filming a proceeding which involves only two
 persons, we have been recording proceedings at various levels of 
 numerical and sociological complexity on television tape.'*® This has 
 several advantages of which the following is perhaps the most 
-noteworthy. Since television machines record instantly on electro- 
-magnetic tape, there is no film developing tme required for the 
+noteworthy. Since television machines record instantly on electromagnetic tape, there is no film developing tme required for the 
 playback. In effect, this means that a group may re-experience the 
 proceeding immediately after (indeed, during) a session or at variable 
 time intervals thereafter. By telerecording their re-experience as 
@@ -7604,13 +7282,11 @@ individuals can vary, somewhat, and that pace sometimes acts as an
 independent variable, sometimes dependent. 
 
 
-The Videchron enables us to experimentally investigate aliena- 
-tion, anomie, and anxiety on the small group level. By devising 
+The Videchron enables us to experimentally investigate alienation, anomie, and anxiety on the small group level. By devising 
 production-distribution-consumption schedules as tasks for small 
 groups, we may induce alienation by the application of injustice. 
 Whether such investigations, which might eventually reveal methods 
-of reducing alienation (other than "violent" revolution), are there- 
-fore moral is an issue which disturbs us. Similarly, by anachronizing 
+of reducing alienation (other than "violent" revolution), are therefore moral is an issue which disturbs us. Similarly, by anachronizing 
 the normative structure of a group, or by metachronizing sudden 
 norm changes, we may induce anomie. The moral issue looms here as 
 well. The induction of anxiety, however, has been pronounced 
@@ -7660,8 +7336,7 @@ occur.
 SUMMARY: 
 
 By focusing on experienced time and on rates of behavior, a 
-paradigm of variants of time-experience was presented. An experi- 
-mental technique for the investigation of varieties of felt time was 
+paradigm of variants of time-experience was presented. An experimental technique for the investigation of varieties of felt time was 
 discussed, as were correlations with the concepts of alienation, 
 anomie, and anxiety. Pilot studies in this area were described, as were 
 possible implications for further research. 
@@ -7683,11 +7358,9 @@ concerning the two Chief World Systems," where he wrote:
 
 It has often been maintained that Galileo became the 
 father of modern science by replacing the speculative 
-deductive method with the empirical experimental meth- 
-od. I believe, however, that this interpretation would not 
+deductive method with the empirical experimental method. I believe, however, that this interpretation would not 
 stand close scrutiny. There is no empirical method without 
-speculative concepts and systems: and there is no specula- 
-tive thinking whose concepts do not reveal, on closer 
+speculative concepts and systems: and there is no speculative thinking whose concepts do not reveal, on closer 
 investigation, the empirical material from which they stem. 
 To put into sharp contrast the empirical and the deductive 
 
@@ -7725,8 +7398,7 @@ L;
 
 
 Leuner, H., "President State of Psycholytic Therapy and Its 
-Possibilities" in The Use of LSD in Psychotherapy and Alcohol- 
-ism, H. Abramson (ed.). Bobbs Merrill, New York, 1967. 
+Possibilities" in The Use of LSD in Psychotherapy and Alcoholism, H. Abramson (ed.). Bobbs Merrill, New York, 1967. 
 
 
 . Becker, H., "History, Culture, and Subjective Experience: an 
@@ -7792,8 +7464,7 @@ Gioscia, V., "Adolescence, Addiction, and Achrony," op. cit.
 
 
 Gioscia, V., "Glue Sniffing: Exploratory Hypotheses on the 
-Psychosocial Dynamics of Respiratory Introjection" in proceed- 
-ings of a conference on Inhalation of Glue Fumes and Other 
+Psychosocial Dynamics of Respiratory Introjection" in proceedings of a conference on Inhalation of Glue Fumes and Other 
 Substance Abuse Practices Among Adolescents, Office of Juvenile 
 Delinquency and Youth Development, U. S. Dept. of Health, 
 Education and Welfare, Washington, D. C., 1967. 
@@ -7880,8 +7551,7 @@ Cultures in American Society," American Scholar, vol. 28, no.
 
 
 Report to the National Crime Commission, in archives of 
-President's Commission on Law Enforcement and the Adminis- 
-tration of Justice, Washington, 1966. 
+President's Commission on Law Enforcement and the Administration of Justice, Washington, 1966. 
 
 
 Gioscia, V., "Sources of Violence in Contemporary America." 
@@ -8018,8 +7688,7 @@ constituted The Raindance Corporation.
 TIMEFoORMS 
 
 
-Ragosine, V., 'Magnetic Recording," Scientific American, No- 
-vember, 1969. See also Dow Digest, July, 1969 for a description 
+Ragosine, V., 'Magnetic Recording," Scientific American, November, 1969. See also Dow Digest, July, 1969 for a description 
 of Precision Instrument's 'Unicorn System." 
 
 
@@ -8029,8 +7698,7 @@ literacy in some 10,000 villages. (This project has since been
 "cancelled.") 
 
 
-Pribram, K., "The Neurophysiology of Remembering," Scientif- 
-ic American, January, 1969. 
+Pribram, K., "The Neurophysiology of Remembering," Scientific American, January, 1969. 
 
 
 New York Times, circa September, 1969. 
@@ -8072,8 +7740,7 @@ Keniston, K., "Notes on Young Radicals," Change, vol. 1, no.
 6:25 et seq., 1969. 
 
 
-Grimshaw, A. D., 'Sociolinguistics and the Sociologist," Amer- 
-can Sociologist, vol. 4, no. 4:312 et seq., 1969. 
+Grimshaw, A. D., 'Sociolinguistics and the Sociologist," Amercan Sociologist, vol. 4, no. 4:312 et seq., 1969. 
 
 
 10. 
@@ -8121,8 +7788,7 @@ The Hague, 1971.
 
 ics." Paper presented to the International Convocation entitled 
 "The Revolution in Values--- The Response of the Healer", 
-sponsored by the American Academy of Religion and Psychia- 
-try, November 14, 1969. See Metalog, this volume. 
+sponsored by the American Academy of Religion and Psychiatry, November 14, 1969. See Metalog, this volume. 
 
 
 . McLuhan, M., The Global Village. McGraw-Hill, New York, 
@@ -8161,8 +7827,7 @@ Gioscia, V., 'Groovin' on Time." See Chapter 2, this volume.
 15. The imprinting literature is extensive; see especially Tinbergen 
 and/or Lorenz. 
 
-16. Scheflen, A. E., "On the Structuring of Human Communica- 
-tion," American Bebavioral Scientist, 10:8-12, 1967. Scheflen, 
+16. Scheflen, A. E., "On the Structuring of Human Communication," American Bebavioral Scientist, 10:8-12, 1967. Scheflen, 
 A. E., "Human Communication, Behavioral Programs and their 
 Integration in Interaction," Behavioral Science, 13:44-55, 1968. 
 Scheflen, A. E., How Behavior Means, Gordon and Breach, New 
@@ -8296,8 +7961,7 @@ by
 
 
 Murray and I discovered, to our mutual surprise, that we were 
-each making a compilation of such phrases (personal communi- 
-cation, 1965). 
+each making a compilation of such phrases (personal communication, 1965). 
 
 
 Kiang Kang-Hu, "How Time and Space Appear to Chinese 
@@ -8315,8 +7979,7 @@ Spectrum of Social Time, Reidel Co., Stuttgart, 1963. Coser and
 Coser, "Time Perspective and Social Structure," in Gouldner, 
 Modern Sociology, Harcourt Brace, New York, 1963, pp. 
 638-646. H. Meyerhoff, Time in Literature, University of 
-California Press, Berkeley, 1955. M. Heidegger, ed., The Phe- 
-nomenology of Internal Time-Consciousness, J. Churchill, 
+California Press, Berkeley, 1955. M. Heidegger, ed., The Phenomenology of Internal Time-Consciousness, J. Churchill, 
 transl., Martinus Nijhoff, The Hague, 1964. See also, M. Wallace, 
 "Temporal Experience," Psychological Bulletin, vol. 57, no. 
 3:213-237, 1960, et al. 
@@ -8408,8 +8071,7 @@ Vizedom and G. Caffee (transl.). University of Chicago Press,
 Chicago, 1960. 
 
 
-Gioscia, V., "Adolescence, Addiction and Achrony," in Person- 
-ality and Social Life, R. Endleman (ed.). Random House, New 
+Gioscia, V., "Adolescence, Addiction and Achrony," in Personality and Social Life, R. Endleman (ed.). Random House, New 
 York, 1965. 
 
 
@@ -8650,8 +8312,7 @@ Association of America, New York, 1967.
 
 
 See M. Marx (ed.), Theories in Contemporary Psychology, 
-Macmillan, New York, 1964, chapter 28: "Affect and Emo- 
-tion," H. Peters, espec. pp. 440-442. See also: P. H. Knapp, 
+Macmillan, New York, 1964, chapter 28: "Affect and Emotion," H. Peters, espec. pp. 440-442. See also: P. H. Knapp, 
 Expression of the Emotions in Man, International Universities 
 Press, New York, 1963. 
 
@@ -8707,8 +8368,7 @@ Science of Logic, 2 vol. Macmillan, New York, 1929.
 See L. Feuer, "Alienation --- The Career of a Concept" in 
 Sociology on Trial, M. Stein and A. Vidich (eds.), Prentice-Hall, 
 New York, 1963, pp. 127 et seg. See also P. Berger and S. 
-Pullberg, "Reification and the Sociological Critique of Con- 
-sciousness," in History and Theory, vol. 4, no. 2:196 et seq., 
+Pullberg, "Reification and the Sociological Critique of Consciousness," in History and Theory, vol. 4, no. 2:196 et seq., 
 1965. 
 
 
@@ -8737,8 +8397,7 @@ System in Monkeys," American Psychologist, 17:1
 
 
 Moore, W., Man, Time and Society. Wiley, New York, 1963. 
-Gurvitch, G., The Spectrum of Social Time, F. Reidel, Dord- 
-recht, Holland, 1964, a work whose intelligibility is hidden 
+Gurvitch, G., The Spectrum of Social Time, F. Reidel, Dordrecht, Holland, 1964, a work whose intelligibility is hidden 
 
 
 behind an almost impenetrably private vocabulary. 
@@ -8913,8 +8572,7 @@ era, its changes, the counterculture, the future.
 ... "Clearly, this is the direction in which the exploration 
 of ultimate concerns must go. All events which seem 
 mysterious to us-psychic phenomena, unexplainable forms 
-of communication, transcendental experiences---lend them- 
-selves to explanation in temporal terms. 
+of communication, transcendental experiences---lend themselves to explanation in temporal terms. 
 
 
 ... "The sense of the interconnectedness of all living things,