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diff --git a/timeforms.otx b/timeforms.otx index 24a7cf6..c523ab3 100644 --- a/timeforms.otx +++ b/timeforms.otx @@ -1,145 +1,147 @@ -‘CimeForms -tay - - -VICTOR GIOSCIA - - -Foreword by - - -PHILIP E “SLATER - - -AN INTERTACE BOOK - - -VICTOR GIOSCIA -Heis... -- Associate Professor of Sociology and -Philosophy, Adelphi University -Executive Director, Center for Study of -Social Change -A practicing context analyst - - -Editor of the Social Change Series and -Social Change, an international journal - - -Heisalso... _ - -a piano player (jazz) -a poet -a professor -a writer - -- an editor -a video taper -a theorist -a researcher -a therapist -a 43-year-old male -a heterosexual -a friend -a lover -a smoker - -He was... - -born of Italian parents -educated by Jesuits -analyzed by Freudians -transformed by freaks -loved by women -taught by students +\input sal.otx +\halfletterlayout + +% --- inflatp +{ +\noindent \sc{Victor Gioscia}\nl +\B{He is\ld} +\begitems +* Associate Professor of Sociology and Philosophy, Adelphi University +* Executive Director, Center for Study of Social Change +* A practicing context analyst +* Editor of the Social Change Series and \jt{Social Change}, an international journal +\enditems + +\vskip 0.5em + +\B{He is also\ld}\nl +\begitems +* a piano player (jazz) +* a poet +* a professor +* a writer +* an editor +* a video taper +* a theorist +* a researcher +* a therapist +* a 43-year-old male +* a heterosexual +* a friend +* a lover +* a smoker +\enditems + +\vskip 0.5em + +\B{He was\ld} +\begitems +* born of Italian parents +* educated by Jesuits +* analyzed by Freudians +* transformed by freaks +* loved by women +* taught by students +\enditems and +\begitems +* befriended (reluctantly) by Martin Gordon, et al. +\enditems +} -befriended (reluctantly) by -Martin Gordon, et al. - +\break -TIMEFORMS -beyond yesterday and tomorrow +\null\vfill +\centerline{{\caps\rm\typoscale[1500/]TimeForms}} -“SOCIAL CHANGE” SERIES, edited by Victor Gioscia -This series of Gordon and Breach books is edited in tandem with the +\vskip 1em +\centerline{{\typoscale[1500/]beyond yesterday and tomorrow }} -journal entitled Social Change. The series includes the following -books +\vfill +\break -VARIETIES OF TEMPORAL EXPERIENCE (in four volumes) by -Victor Gioscia Volume I—TimeForms +\noindent "SOCIAL CHANGE" SERIES, edited by Victor Gioscia +\noindent This series of Gordon and Breach books is edited in tandem with the +journal entitled \jt{Social Change}. The series includes the following books: -BETWEEN PARADIGMS The Mood and its Purpose by Frank -Gillette +\begitems +* \bt{VARIETIES OF TEMPORAL EXPERIENCE} (in four volumes) by Victor Gioscia +\begitems +* Volume I---TimeForms +\enditems +* \bt{BETWEEN PARADIGMS: The Mood and its Purpose} by Frank Gillette +* \bt{HOW BEHAVIOR MEANS} by Albert E. Scheflen +* \bt{FOOTHOLDS} by Philip Slater +* \bt{EARTHCHILD} by Warren Brodey +* \bt{BIRTH AND DEATH AND CYBERNATION The Cybernetics of the Sacred} by Paul Ryan +* \bt{GALAXIES OF LIFE The Human Aura in Acupuncture and Kirlian Photography} edited by Stanley Krippner and Dan Rubin +* \bt{TOWARD A RADICAL THERAPY Alternate Services for Personal and Social Change} by Ted Clark and Dennis T. Jaffe +\enditems +\e{Other books in the series will be announced as they approach completion} -HOW BEHAVIOR MEANS by Albert E. Scheflen -FOOTHOLDS by Philip Slater -EARTHCHILD by Warren Brodey - +\break -BIRTH AND DEATH AND CYBERNATION The Cybernetics of -the Saered by Paul Ryan +\null\vfill +\centerline{{\caps\rm\typoscale[2000/]TimeForms}} +\vskip 2em -GALAXIES OF LIFE The Human Aura in Acupuncture and -Kirlian Photography edited by Stanley Krippner and Dan Rubin +\centerline{{\typoscale[1700/]beyond yesterday and tomorrow }} +\vfill -TOWARD A RADICAL THERAPY Alternate Services for Personal -and Social Change by Ted Clark and Dennis T. Jaffe +\centerline{by} +\vskip 2em -Other books in the series will be announced as they approach -completion +\centerline{{\typoscale[1300/]VICTOR GIOSCIA }} +\vskip 2em -TimeEForms +\noindent Associate Professor of Sociology---Adelphi University +\vskip 1em -beyond yesterday and tomorrow - - -by -VICTOR GIOSCIA +\noindent Executive Director---Center for the Study of Social Change---NY +\vfill -Associate Professor of Sociology—Adelphi University -Executive Director—Center for the Study of Social Change—NY +\centerline{AN INTERFACE BOOK} +\vfill -AN INTERFACE BOOK +\break -An INTERFACE book, published by Gordon and Breach, New York +\noindent An INTERFACE book, published by Gordon and Breach, New York -Copyright © 1974 by Gordon and Breach Science Publishers Inc., One Park Ayenue, New +\noindent \e{Copyright} ©1 974 by Gordon and Breach Science Publishers Inc., One Park Ayenue, New York, N.Y. 10016, U.S.A. -Editorial office for the United Kingdom Gordon and Breach Science Publishers Ltd., 42 +\noindent Editorial office for the United Kingdom Gordon and Breach Science Publishers Ltd., 42 William IV Street, London W.C.2, England -Editorial Office for France Gordon and Breach, 7-9 rue Emile Dubois, Paris 14e, France +\noindent Editorial Office for France Gordon and Breach, 7-9 rue Emile Dubois, Paris 14e, France +\break Acknowledgement -| want to thank the 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 -Origin and Mechanisms of Hallucinations, 1970; and Doubleday and Co. for “On Social -Time” from The Future of Time (1971) +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 +Origin and Mechanisms of Hallucinations, 1970; and Doubleday and Co. for "On Social +Time" from The Future of Time (1971) Victor Gioscia @@ -160,14 +162,14 @@ Prologue 1. LSD Subcultures: Acidoxy versus Orthodoxy........ 1 -2. Groovin’ on Time: Fragments of a Sociology of the +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 +4. The Coming Synthesis: Chronetics and Cybernation---The Architecture of Social Time... 45 @@ -175,7 +177,7 @@ Architecture of Social Time... 45 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 +Metalog---On Social Time I]......-- seer reer eeee 105 NOTES cca die cand had 64 Soe WO6 CO TEE RERERESRS Oe HS 165 @@ -187,7 +189,7 @@ Eve - for joy Gail - for hope -Lynne’ - for faith +Lynne' - for faith Madelyne - for truth and Ilene - for a time @@ -229,10 +231,10 @@ 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 +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 @@ -250,13 +252,13 @@ 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”. +example---we once believed technology made interaction "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 the way. We don’t think there is, or can be, +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. @@ -274,7 +276,7 @@ a homicidal venture). If we must experience to live, but cannot do so without terror, -we shall surely perish. Whether by suicide or homicide won’t matter. +we shall surely perish. Whether by suicide or homicide won't matter. Is it really the case that experience itself has become nearly @@ -294,7 +296,7 @@ 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 +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 @@ -316,10 +318,10 @@ scientist (or fan) student, faculty (or interested person) young or old 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 +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. @@ -334,7 +336,7 @@ 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. +That's what this series is about. Victor Gioscia Executive Director @@ -359,10 +361,10 @@ 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 +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 +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 @@ -385,7 +387,7 @@ through 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 +ists---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 @@ -412,7 +414,7 @@ or the ability to dial China on a wrist-phone? (2) I am far convinced that generalization is what produced -achrony in the first place—that the fantasy of transcendance is the +achrony in the first place---that the fantasy of transcendance is the origin and root of modern social pathology. Synchrony is, after all, a commonplace of uncontaminated nonliterate societies. @@ -443,7 +445,7 @@ extreme form, and this is the way it appears to me. I confess to a personal bias here, however. Although I am fond of the young and approve of them in a general way, I must admit that one of my reasons for leaving university life was the profound boredom aroused -by having to spend a great deal of time with people who haven’t lived +by having to spend a great deal of time with people who haven't lived very much. @@ -457,8 +459,8 @@ establishment of environmental stability and conservatism. In the 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- +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 house organ. The fact that flower children, Woodstock, campus protest, psychedelic culture, and so on, seem hopelessly passe today @@ -472,7 +474,7 @@ our experience. xili -I don’t know how these issues are to be resolved, for Gioscia’s +I don't know how these issues are to be resolved, for Gioscia's vision of the future cannot lightly be dismissed, and may hold a monopoly on hope. For me, in any case, our wrangling over the future is of less interest than his effort to transform our spatial @@ -482,20 +484,20 @@ event, Clearly this is the direction in which the exploration of ultimate -concerns must go. All events which seem mysterious to us—psychic +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- +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 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 +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. One specific question that this book raised in my mind was the -issue or “readiness”. Why do people suddenly take action after +issue or "readiness". Why do people suddenly take action after avoiding it for long periods? Pay a debt, break off an unhappy relationship, perform a task, go on a journey. How does a person achieve sufficient synchrony within himself and between himself and @@ -519,13 +521,13 @@ Prolog Print is a kind of delayed music, playing now words composed in another time, a process in which the reader confers a temporary -immortality on the author’s once private thoughts and experiences. +immortality on the author's once private thoughts and experiences. You have before you the scores of compositions written in the last five years for various occasions and performances. One is never sure it is the best one could have done, and so, perhaps too late, one tries to add a few grace notes. It would please me, as you read these pieces, if you heard the music you remember hearing and enjoying in -the past half-decade, beginning just before “hippies” became news, +the past half-decade, beginning just before "hippies" became news, and ending in August, 1971. It was a time of many changes, some deep and anguished, some @@ -536,8 +538,8 @@ myself as terrified as before to form the words the wisps of awareness that serve as my understanding. Once, it was possible to read leisurely and ponder long on the -eternal mysteries—who are we—why are we here—where are we -going—and transmit the results of these ruminations to classrooms +eternal mysteries---who are we---why are we here---where are we +going---and transmit the results of these ruminations to classrooms full of bright, eager, beautiful young people. That time is steadily disappearing, as the young navigate through oceans of novelty more freshly, more innocently, and let it be said, more perilously, than the @@ -550,11 +552,11 @@ societies, to hear papers of significance and meaning, and even once in a while to deliver them. But we live in strange times, when nothing is as deadas -yesterday’s news, and nothing more difficult than tomorrow’s vision. +yesterday's news, and nothing more difficult than tomorrow's vision. These are things which everyone knows, except perhaps those so tossed and wrung that they must cling to views no longer adaptive. -They are recorded here partly to insure myself against the reader’s +They are recorded here partly to insure myself against the reader's anger when I stridently demand newer bolder imaginations, and partly to explain the very ordinary circumstances in which this book @@ -571,7 +573,7 @@ the printed word, and have sampled the philosophers, the sociolo- gists, 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 +of hypotheses the other pieces "test". It was written first, and gradually expanded, patched, modified, changed. It will show you what is written between the lines in the pieces that appear before it. @@ -620,12 +622,12 @@ TimeEForms 1 LSD SUBCULTURES: ACIDOXY VERSUS ORTHODOXY -There is no need to document what everyone knows — there are a +There is no need to document what everyone knows --- there are a lot of young people whose special use of psychedelic substances is part of their special relation to contemporary culture. The special set of values, attitudes, and opinions of this LSD subculture were the focus of my participant observations in London, New York, -and San Francisco during the last ten years. “Interviews” with +and San Francisco during the last ten years. "Interviews" with hundreds of users revealed that an acid subculture is comparably to be found in many other world cities, e.g. Copenhagen, Jerusalem, Tokyo, Paris, Berlin. @@ -650,21 +652,21 @@ politics). They deplore wealth as alienating (the Digger Free Store), cleanliness as neuroticism (clean is a hang-up), and prefer free sex to the marital practices sanctioned by society. They refuse the counsel of rationality (the bomb is rational, the Pentagon is -rational) and they insist that ‘‘doing my thing” is healthier and +rational) and they insist that "doing my thing" is healthier and saner than going to war or programming computers. They regard -the “‘trip’’ as a unique experience, communes as better than +the "trip" as a unique experience, communes as better than 2 TimeForms traditional family life, and look forward to the replacement of -“violence” with “‘love,” and ‘‘education” with ‘‘ecstasy.” +"violence" with "love," and "education" with "ecstasy." They are increasingly regarded as social pariahs, public health menaces, political pests, and as a degenerate generation, labels -which are said to earn them the right to “treatment”. Yet, +which are said to earn them the right to "treatment". Yet, treatment programs face a number of very practical problems in addition to the value differences described above when they try to offer service to this population. Few are willing to become patients @@ -672,8 +674,8 @@ 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 works for a living, and a puritan because he’s clean, +crat 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 attempting to cope with a patient experiencing a bad trip which @@ -681,8 +683,8 @@ may last from 10 to 12 hours, what is to be done about scheduling? When the patient is a 16 year old who has run away from home and does not wish to speak to his or her parents, of what use is family therapy? Or, if one wants to treat the natural -group (or social network)” of significant others, does one suggest -that the whole commune come in? Is a bad trip an “emergency?” +group (or social network)" of significant others, does one suggest +that the whole commune come in? Is a bad trip an "emergency?" Does Thorazine mollify a bad trip? Does Niacinamide? @@ -698,14 +700,14 @@ the interviews, so that often other areas cropped up to the exclusion of our principal concerns. If we could comfortably -*I use the term in the sense conveyed by Dr. Ross Speck’s work. cf. Family Networks, +*I use the term in the sense conveyed by Dr. Ross Speck's work. cf. Family Networks, Ross Speck and Carolyn Attneave, New York, Pantheon, 1973. TimEForms 3 -squeeze a question in, we did. If we couldn’t, we didn’t. Our +squeeze a question in, we did. If we couldn't, we didn't. Our interests were: @@ -734,8 +736,8 @@ SUBCULTURAL DIFFERENTIATION With respect to the subcultural differentiation, we found a continuum of attitudes which rendered our dichotomy of trippers- versus-therapists useless. Although we spoke with trippers who -regard therapists who have not “dropped” acid as hopelessly “‘out -of it”, we also spoke with trippers in therapy with nonusing- +regard therapists who have not "dropped" acid as hopelessly "out +of it", we also spoke with trippers in therapy with nonusing- therapists who felt that the course of therapy contained learning experiences for both parties. However, trippers whose therapists had had an LSD experience were uniformly envied by trippers @@ -745,7 +747,7 @@ whose therapists had not.* Self-administered massive dosages may result in good or bad trips. Good trips induced in this way will ordinarily not send a tripper to a therapist. Bad trips might, if the tripper panics and has -no one else to “talk him down.” The acid-experienced therapist +no one else to "talk him down." The acid-experienced therapist will know how to talk his patient down, if he has a number of @@ -759,11 +761,11 @@ professionally administered trip, since they may differ markedly. 4 TimeForMs -hours available. The acid-inexperienced therapist usually doesn’t +hours available. The acid-inexperienced therapist usually doesn't know that a patient in a bad trip can be talked down, and may resort to medication (Thorazine, Niacinamide). When he does, in -the words of one respondent, ‘‘Then you have both the Thorazine -and the bum trip to handle.” A particular danger is the possibility +the words of one respondent, "Then you have both the Thorazine +and the bum trip to handle." A particular danger is the possibility that the bad trip is due not to LSD but to STP, for the combination of STP and Thorazine is believed to be fatal. The role of the inexperienced therapist who fails to make this crucial @@ -772,8 +774,8 @@ distinction is not an enviable one. It is not surprising therefore that therapists who have had relevant experiences are preferred by trippers. Like the heroin -addicts of yesteryear,’ acid “heads” know that there is no sure -way of knowing the strength of a “cap” of acid when they buy it +addicts of yesteryear,' acid "heads" know that there is no sure +way of knowing the strength of a "cap" of acid when they buy it (or are given it free). Nor is it surprising that trippers feel confined to their own resources and not a little disdainful of the therapist subculture, which by and large, but especially in the United States, @@ -788,7 +790,7 @@ pists 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 -said that they’d like to try some but legal concerns prevented +said that they'd like to try some but legal concerns prevented them. A few therapists said they were able to learn a good deal about LSD from patients who began treatment with them before they began experimenting with LSD, but felt limited in their @@ -810,10 +812,10 @@ 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 +ence, 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 +in an insane world, counterinsanity is saner than plain insanity." +Thus, many users inquire more deeply into the therapist's political views than into his therapeutic credo, often believing them to be more intimately related than the therapist himself does. We have interviewed therapists who do this with patients. @@ -838,8 +840,8 @@ those who did not employ the then fashionable terms derived from psychoanalytic theory. Now, the shoe seems to be on the other foot. Those who attempt to reduce the acid-induced experience to psychoanalytic terms are regarded as conservatives resisting the new -orthodoxy. Terms like “synaesthesia” are in; interpretations like -‘Gdentifying with the object” are out, at least among those we +orthodoxy. Terms like "synaesthesia" are in; interpretations like +'Gdentifying with the object" are out, at least among those we interviewed, This should not be taken to mean that psychoanalytic investigators are not researching the acid scene, Dr. Dahlberg at the William Alanson White Institute in New York is among those @@ -873,7 +875,7 @@ 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 -not yet been resolved.” +not yet been resolved." The. status of the LSD subculture is in rapid flux. Hippies in @@ -896,7 +898,7 @@ TimeForms 7 RELEVANT EXPERIENCE From the point of view of relevant experience there is almost -uniform agreement — the trip is unique. This is not to say that +uniform agreement --- the trip is unique. This is not to say that 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 @@ -904,7 +906,7 @@ 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 tranquilizers, sedatives, depressants, and stimulants found in the -psychiatric arsenal. William James’ famous experience with nitrous +psychiatric arsenal. William James' famous experience with nitrous oxide (laughing gas) is well known and his reaction was very much his own. Others find this chemical quite delightful. One of our respondents prefers it to LSD. But acid, like sex, is hard to @@ -914,11 +916,11 @@ compare with other experiences. SEX In a much quoted interview in Playboy, Timothy Leary stated -that the real secret behind the acid scene was LSD’s fantastic +that the real secret behind the acid scene was LSD's fantastic aphrodisiacal properties, which, for example, enabled women to -have “hundreds” of orgasms during a trip. If one takes the term +have "hundreds" of orgasms during a trip. If one takes the term orgasm literally (that is, biologically), our respondents contradict -Leary’s assertions. However, if one takes a more metaphorical +Leary's assertions. However, if one takes a more metaphorical 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 @@ -932,7 +934,7 @@ 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- +three ways in which LSD "heightened" the sexual experi- ence: 1) It dissolves defensiveness and anxiety, thus enabling one @@ -943,19 +945,19 @@ to enter fully into the experience. 2) It extends the sensations associated with sex so that stroking and orgasm are spread over large regions of the body. 3) It extends experienced time (as opposed to clock time) so that one seems to have more time in -which to “luxuriate.” Thus, even though the clock is running, one -can play at one’s own pace. “Since a short time seems to last a -long time, it’s better,” is the way one of our respondents put it. +which to "luxuriate." Thus, even though the clock is running, one +can play at one's own pace. "Since a short time seems to last a +long time, it's better," is the way one of our respondents put it. -‘We were also specifically interested in another aspect of +'We were also specifically interested in another aspect of psychedelic sexual behavior, namely, what one of our respondents -called the “group grope”’, in which a number of individuals of both +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 wish to “love together.” +mune --- 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- @@ -975,8 +977,8 @@ that proper initiation into this subculture involves far more than acid and group sex. -Of interest to us was the relation between the “communes” in -which group sex is often practiced and the “family processes” +Of interest to us was the relation between the "communes" in +which group sex is often practiced and the "family processes" characteristic of the more permanent of these communes. If, for example, a certain girl functioned as the mother of a given commune, did she also function as a group sex partner? If so, what @@ -986,8 +988,8 @@ about incest taboos, and if not, why not? We were told that roles TIMEForRMS 9 -were frequently reallocated within communes, so thdt this month’s -mother might be next month’s daughter, etc., and that there were +were frequently reallocated within communes, so thdt this month's +mother might be next month's daughter, etc., and that there were major differences to be found among rural versus urban communes, the latter experiencing a more rapid change of personnel. We were further informed that group sex was not the rule but was not @@ -997,8 +999,8 @@ pairings are by far the more common occurrence. We were. repeatedly told that LSD was not the sine qua non of group sexuality, One of our informants reminded us that several accounts existed in anthropological literature describing similar practices -among adolescents in preliterate societies, and that ‘drugs weren’t -prerequisites there either.” +among adolescents in preliterate societies, and that 'drugs weren't +prerequisites there either." Hypothesizing that there might be some relation between the @@ -1015,16 +1017,16 @@ 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 -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 +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 received its demise. We concluded that the acid subculture may not solely be understood in psychological terms and that newer models for its comprehension need to be devised. RELIGION -We have already alluded to William James’ masterpiece, The +We have already alluded to William James' masterpiece, The 10 TimeForms @@ -1044,14 +1046,14 @@ We inquired of our respondents whether they had had reli- gious 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’ -and Huston’s subjects, described the experience in aesthetic terms. -Still others described the experience as one of the “immense -unity” and “in touch with All.” That Tibetan, Hindu, and other +"most profound experience" they had ever had, and, like Masters' +and Huston's subjects, described the experience in aesthetic terms. +Still others described the experience as one of the "immense +unity" and "in touch with All." That Tibetan, Hindu, and other religious vocabularies are widely employed by LSD users is also well known. Such languages describe what Paul Tillich must have -had in mind when he spoke of “ultimate concern,” or what John -Dewey described as a “genuine religious experience.” That such +had in mind when he spoke of "ultimate concern," or what John +Dewey described as a "genuine religious experience." That such experiences were not commonly described by our respondents in theistic terms should thus not be surprising. @@ -1059,15 +1061,15 @@ 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 -know whether the “profound” nature of the LSD experience might +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 religious ritual. It is difficult to classify the responses we were given to the questions we asked in this area. Some respondents pooh-poohed the idea of religious ritual, others said it was -“convenient” to share a Tibetan or Hindu language. Others (a +"convenient" to share a Tibetan or Hindu language. Others (a Feurbachian proletariat?) said that what was once called religion is -“what they were into.” We regarded this latter response as the +"what they were into." We regarded this latter response as the least defensively given, and found no reason to doubt its veracity. @@ -1075,9 +1077,9 @@ TimMEForms. 11 As with narcotics, acid users almost instantly strike up a -rapport with each other. It is as if there were a “‘community of the -alienated.”* For example, ‘‘heads” who read Laing’s Politics of -Experience'® insist that the final chapter, “The Bird of Paradise,” +rapport with each other. It is as if there were a "community of the +alienated."* For example, "heads" who read Laing's Politics of +Experience'® insist that the final chapter, "The Bird of Paradise," is a trip, and that Laing must have dropped some acid to write it. Thus, acid may well serve to initiate members into a mystical cult which promises deliverance from an age gone mad by suggesting @@ -1093,7 +1095,7 @@ Our conclusions from this exploratory study were the follow- ing: 1. There is an LSD subculture. It is sharply critical of -orthodox therapy, and places itself in a “paranoid” opposition to +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- @@ -1124,7 +1126,7 @@ of miracles, It may not be unlikely that in the near future the drug aspects of this ideology will be abandoned (the experience of the Beatles in this regard might have been prophetic). For, in our view, what is new about acid is mot its ideology of the absolute dignity -of the individual’s experience, nor its conviction that love is the +of the individual's experience, nor its conviction that love is the only sane response to a violently destructive world. What is new about acid is its centrality to a generation of people who will not mouth beliefs they do not actually live. With this experience, @@ -1143,17 +1145,17 @@ 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 +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 ultimacy in mind-changing chemicals deserve neither to be -“treated” nor to be subjected to “criminal” processes. +"treated" nor to be subjected to "criminal" processes. TimeForms 13 -GROOVIN’ ON TIME: Fragments of a Sociology of the Psychedelic +GROOVIN' ON TIME: Fragments of a Sociology of the Psychedelic Experience @@ -1164,7 +1166,7 @@ data derived from participant observation of the psychedelic scene. What is attempted is an examination of processes in society which help to account for the emergence of what many call a drug subculture. It will be argued that the consumption of LSD and -related substances is an epiphenomenon, i.e., “‘symptomatic” of +related substances is an epiphenomenon, i.e., "symptomatic" of deeper changes occurring in contemporary post-industrial society. The hypothesis uniting the pages that follow is that psychedelics are primitive psychochemical machines by which a new generation seeks @@ -1203,7 +1205,7 @@ 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 inquiry. Further, the drug scene creates the danger of arrest for -felonious complicity as one more closely “observes” the behavior in +felonious complicity as one more closely "observes" the behavior in question. @@ -1241,18 +1243,18 @@ HISTORY AS INQUIRY Being there (Dasein), Heidegger tells us, engenders a feeling of having been thrown (geworfenbeit), as if one suddenly awakens to find himself having been deposited in a strange oppressive place, -charged with the task of figuring out, not so much “who threw me -here” as “now what.” One feels simultaneously lost and impelled, +charged with the task of figuring out, not so much "who threw me +here" as "now what." One feels simultaneously lost and impelled, driven and trapped. These were the emotions characterizing the heroin addicts we observed in a study completed a few years ago, and -these were the emotions characterizing the participant observer.’ In +these were the emotions characterizing the participant observer.' In those days, heroin was the medication of choice to which many adolescents looked for the anaesthetic revelation of their desires. We hypothesized that these young people sought from heroin a temporary relief from the falterings of an imperfect civilization which inflicted upon them the impossible task of seeking a forbidden deliverance from their lower class plight. The situation was relatively -uncomplicated — one drug, one class, even one principal ethnicity, +uncomplicated --- one drug, one class, even one principal ethnicity, making it possible to generalize from the particular turmoil of these adolescents to the plight of similar adolescents elsewhere. @@ -1261,10 +1263,10 @@ class but quite different in ethnicity, seized on the inhalation of glue fumes and similar substances for the relief of their special turmoil, forcing a modification of prior hypotheses, not solely with regard to age and ethnicity, but also with regard to the range and scope of -substance choice.” But one could still adhere to the view that drug +substance choice." But one could still adhere to the view that drug misuse was the predilection of a relatively small number of young -“deviants’’ in our society, without risking professional scorn, -although it was becoming increasingly clear that the “problem’’ was +"deviants" in our society, without risking professional scorn, +although it was becoming increasingly clear that the "problem" was becoming increasingly serious. @@ -1275,31 +1277,31 @@ psilocybin, et al.) across ages, classes, ethnicities, cities, and subcultures, The situation came more and more to resemble the well-stocked bar of the average American home, such that specific drugs for specific experiences at specific times and places became the -rule, rather than the exception. The drug scene,’ like that of its +rule, rather than the exception. The drug scene,' like that of its 16 TimeForms -parents’, produced connoisseurs conversant with a variety of drugs +parents', produced connoisseurs conversant with a variety of drugs which induced desired experiences under chosen circumstances, with degrees of social appropriateness shaded as finely as the gradations of -the Japanese bow. The “problem,” it was agreed, had reached +the Japanese bow. The "problem," it was agreed, had reached epidemiological proportions. It was occasionally noted, en passant, that the new drugs had been available and in use by a small number of cognoscenti for twenty years, and that some had been in -use for literally thousands of years. The question arose, “why are so -many young people now using so many drugs.” Parallels drawn to +use for literally thousands of years. The question arose, "why are so +many young people now using so many drugs." Parallels drawn to the use of alcohol, sleeping pills, stimulants, tranquillizers, cigarettes, aspirin and a veritable horde of socially sanctioned analgesics were -deemed not to the point. This was “different.” +deemed not to the point. This was "different." -It was not difficult to assemble ‘“‘data’’ from magazines and +It was not difficult to assemble "data" from magazines and newspaper accounts supporting the view that a stratification of drug -taste was in evidence, that lower class youth preferred “body” drugs +taste was in evidence, that lower class youth preferred "body" drugs (largely heroin-and other morphine derivatives), that upper-lower -youth were beginning to favor ‘‘speed”’ (methamphetamine and other +youth were beginning to favor "speed" (methamphetamine and other stimulants), and that the initial sample of LSD users seemed to be dropouts from a middle class life style their parents were astonished to find they (the young) were not enjoying to the hilt, and were, in @@ -1308,14 +1310,14 @@ vacuum). The out-of-hand rejection of affluence was especially shocking to those by whom this affluence was newly won, i.e., the nouveau bourgeois. -And, some noted, ‘“‘this’ was also international.* Like the jet +And, some noted, "this' was also international.* Like the jet set chronicled in the mass media, youth in many world cities were -equally conversant, ‘tho differentially supplied, with the whole +equally conversant, 'tho differentially supplied, with the whole panoply of drugs that so concerned their elders. To make matters worse, it emerged that the therapy industry, to which parents had -been accustomed to turn for the relief of their offsprings’ alleged +been accustomed to turn for the relief of their offsprings' alleged symptoms, was increasingly regarded with suspicion, distrust, and, -not occasionally, outright disdain by young drug users—partly +not occasionally, outright disdain by young drug users---partly because parents assumed that drug use was ipso facto pathognomonic of emotional disorder, and partly because legislatures decreed that drug use was ipso facto criminal. In short, the young were told that a @@ -1326,11 +1328,11 @@ TIMEForMs' 17 one could dispute their right to a subculture without vitiating his -right to his own. Intellectuals murmured “double bind;’’ youth -growled “hypocrisy.” +right to his own. Intellectuals murmured "double bind;" youth +growled "hypocrisy." -Into this breach bravely rode the ill-starred ‘“Hippies,’’ whose +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 @@ -1346,7 +1348,7 @@ convened in London by R.D. Laing, Allen Ginsberg described the new generation, variously called hippies, flower children, the love generation, the now generation, and freemen, as having a whole set of subcultural institutions of their own. For social workers, there -were the diggers; for politicians, provos; for police, Hell’s Angels and +were the diggers; for politicians, provos; for police, Hell's Angels and other Bikers; religion consisted of an amalgam of Tibetan, Egyptian, Hindu, Zen and astrological speculation, all facing in a deliberately mystical direction, drugs and sexual rituals serving as sacraments. For @@ -1358,10 +1360,10 @@ whether they liked it or no, into observers of the psychedelic drug scene, in varying amounts and degrees of participation. If one wished now to observe, with some aspiration of scientific method, one had to abandon hypotheses restricted as to age, drug, or locale, for the -“problem” was manifestly societal in incidence and prevalence, if not +"problem" was manifestly societal in incidence and prevalence, if not (yet) demonstrably in origin. We set ourselves the task of examining those societal processes which might help to answer the query heard -now in virtually all quarters — why indeed were so many young +now in virtually all quarters --- why indeed were so many young people using so many drugs in so many ways? @@ -1387,37 +1389,37 @@ poverty, using drugs whose street-calibrated dosages bore little if any 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 +"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 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 -being Dr. Smith’s clinic in Haight-Ashbury. A less famous semi- +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 -could there “rap” (talk) with groups of young people on topics of +of the psychosocial ailments of the local young "residents." One +could there "rap" (talk) with groups of young people on topics of their selection. One of their favorite topics was the subject of this -writing — Why drugs? Their astonishing widsom as sociologists both +writing --- Why drugs? Their astonishing widsom as sociologists both simplifies and complicates my task, since sociologists, like their -therapeutic colleagues, seek ‘to understand, not simply accept, the +therapeutic colleagues, seek 'to understand, not simply accept, the manifest content of behavior, even (especially?) the behavior called understanding. -“sponsored by Jewish Family Service of New York +"sponsored by Jewish Family Service of New York TimMEForms 19 Rap session participants at the Village Project were uniformly -agreed that ‘“‘dope”’ is central but not causal (i.e., a necessary but not +agreed that "dope" is central but not causal (i.e., a necessary but not sufficient explanation) of their life-style; that getting high, getting stoned, tripping (via LSD, STP, Mescalin, marijuana, and/or any desired combination) is like opening a door to other voices and other -rooms, but, after you’ve opened the door, it’s up to you to keep -walking and actually do the trip, during which, if you’re up to it, you +rooms, but, after you've opened the door, it's up to you to keep +walking and actually do the trip, during which, if you're up to it, you will meet all manners of new turned-on experiences which are very much your own solutions to your very individual plight. Dropping out of alienated societal roles is said to be a prerequisite to real @@ -1457,18 +1459,18 @@ 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 +ics --- 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 -is yesterday’s psychology. Once, a psychoanalytic foray was bedrock, +is yesterday's psychology. Once, a psychoanalytic foray was bedrock, Now, all such forays become the ingredients of emergent psychic forms called trips. It will be perceived that electricity is common to both of the societal trends the villagers put forward as explanations of psyche -delia, which support the view that if Hoffman hadn’t invented acid, +delia, which support the view that if Hoffman hadn't invented acid, it would have been necessary to do so, since acid renders the organism capable of enjoying the information overloads which have become characteristic of our electrified society. The analogy runs @@ -1491,7 +1493,7 @@ cybernetically processed. Just as there are said to be two fundamental societal processes -at the root of psychedelic culture, so there are two “sick” +at the root of psychedelic culture, so there are two "sick" institutions which protagonists of psychedelic experience diagnose as particularly in need of replacement, i.e., war and education. Wars, it is said, are fought for the preservation of territoriality, which no longer @@ -1530,8 +1532,8 @@ their irrelevance to the electric age. Attending to these themes over and over again, the participant -observer gradually shucks off his surprise that “heads” engage so -earnestly and so solemnly in “raps” on art and media in the same +observer gradually shucks off his surprise that "heads" engage so +earnestly and so solemnly in "raps" on art and media in the same breaths as they rap about war and education. Their earnest solemnity is distributed equally over these topics because they are, in their view, struggling for the very existence of the only culture that gives @@ -1547,12 +1549,12 @@ molds the organisms that are its raw stuff in its own image. And every, culture, by its agreement that some values and behaviors are central, defines other values and behaviors as peripheral, less central, -“deviant.” This is no less true of the participants in the Village +"deviant." This is no less true of the participants in the Village Project, so that, in what follows, the inference that each and every one of these young people is singlehandedly responsible for the birth pangs of a new civilization should not be drawn. For every sane -“head” we confront, we met two lost or mad ones. Yet the point lies -deeper — for if, as it seems, there is a new culture aborning, then for +"head" we confront, we met two lost or mad ones. Yet the point lies +deeper --- for if, as it seems, there is a new culture aborning, then for many the birth process is extremely painful, if not injurious. But not, we emphasize, for all. @@ -1572,10 +1574,10 @@ understanding why the psychedelic culture understands itself the way it does, that our inquiry regards the electric metaphor as the manifest content, which itself requires explanation. In the language of my discipline, stated explanations are regarded as ideologies, -‘themselves requiring explanation. Sociologists refer to this specialty +'themselves requiring explanation. Sociologists refer to this specialty as the sociology of knowledge, a field heavily indebted to such giants as Marx, Mannheim, and Marcuse, for their elaboration of the view -that men’s situations determine their thoughts far more than their +that men's situations determine their thoughts far more than their thoughts determine their situations. Thus armed, we turn our attentions to the social process which has elevated the electric metaphor into a believed mythology. @@ -1606,12 +1608,12 @@ dull boy. Mobility supplanted class struggle as inevitably as the machine replaced the bicep. -It remained for Marcuse to show that societies’ efforts to +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 repres- +sion,"> 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 @@ -1621,11 +1623,11 @@ attempt to rise above the one dimension society permits by creating works of two dimensions (the prototype is the consciously alienated artist who depicts the new dimension in all its transcendent glory) will find their works reduced to one dimensionality through mass -media mechanisms — his work will be mass produced and mass +media mechanisms --- his work will be mass produced and mass marketed, and thus made ordinary and routine, if not tawdry and -banal. A case in point was noted above — the appropriation of -psychedelic art forms by the “plastic’’ advertising industry. One -por also add long hair, acid rock, “hip” jargon and “freaky” +banal. A case in point was noted above --- the appropriation of +psychedelic art forms by the "plastic" advertising industry. One +por also add long hair, acid rock, "hip" jargon and "freaky" clothes. @@ -1643,7 +1645,7 @@ 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, we may calculate that societies now change ten times faster than -Marx’ original depiction. If we count each generation of computers +Marx' original depiction. If we count each generation of computers separately, we confront a society which can change the structural base of its ideology four times within a decade. If ideologies are formed by reflection on the world we make by our labors, it follows @@ -1654,7 +1656,7 @@ 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 +tion 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 @@ -1666,10 +1668,10 @@ ideology which explains the world situation to those in a dissimilar .world. When the world changes four times in a decade, it had better invent a way of comprehending itself that changes as fast as experience does. And that, I argue, is exactly what psychedelics -are — a psychochemical technology which no longer bothers with the +are --- a psychochemical technology which no longer bothers with the simple enumeration of the content of processes, but focuses the inner eye on the exponents of such processes. That, I submit, is the -inner meaning of the term “tripping,” which focuses on the rates of +inner meaning of the term "tripping," which focuses on the rates of change of a changing experience, not simply on the changing content of experience. @@ -1678,18 +1680,18 @@ Bitter conflicts are thus generated between those who trip and those who do not know what tripping is, who hurl the epithet -“first generation, vacuum tubes; second, transistors; third, integrated (printed) circuits; fourth +"first generation, vacuum tubes; second, transistors; third, integrated (printed) circuits; fourth -— bioelectrics. +--- bioelectrics. TimeForms 25 -“hedonism”, as if that, finally, was that. Other epithets are +"hedonism", as if that, finally, was that. Other epithets are employed, ranging all the way from subversion to seduction. -Subcultural confrontations no less acrimonious than “race riots” +Subcultural confrontations no less acrimonious than "race riots" have not been rare, and little documentation is needed to remind us that, but for one rare summer of flower power, relations between police and the psychedelic community have not always been cordial. @@ -1704,7 +1706,7 @@ The science media are uniformly in agreement that psychedelics alter the time sense of experience. Just as computers can process billions of bits (binary digits) of information per second, so when high, can one seem to experience hours and even years in a few -minutes. That is the meaning of the word “high,” which describes in +minutes. That is the meaning of the word "high," which describes in spatial terms an experience in which one seems to be able to scan vast horizons from above, encompassing thousands of bits of experience as astronauts take in thousands of miles in a glance. @@ -1712,21 +1714,21 @@ experience as astronauts take in thousands of miles in a glance. But do not be misled by the spatial metaphor, nor by the electric one, for a more important property of the expanded time -phenomenon is the following — when you expand time, you give +phenomenon is the following --- when you expand time, you give yourself the ability to pay full emotional attention to events which -in “real” (clock) time would have sped by too rapidly for your +in "real" (clock) time would have sped by too rapidly for your empathy to catch hold. This accounts for the observation frequently -made that a true “head” will “play” with an unknown object while +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 +stances, 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. I have alluded to but two of the time changing properties of the -trip — the ability to appreciate changes in rates of change, and the +trip --- the ability to appreciate changes in rates of change, and the 26 TimEForMs @@ -1740,8 +1742,8 @@ the matter. It lies in the very nature of generalization that once made it clarifies particulars. We are all familiar with the experience of uncertainty when perceiving a vaguely familiar object at a distance. -As we draw nearer and its outlines become sharper, we exclaim — ah -yes, it’s one of those. It is just so in the case before us — with a slight +As we draw nearer and its outlines become sharper, we exclaim --- ah +yes, it's one of those. It is just so in the case before us --- with a slight variation, for acid, I believe, is only the first of many engines soon to be constructed, which engenders the ability to generalize and classify not objects, but tzmes. Thus, the ability to dwell on rates of change @@ -1784,9 +1786,9 @@ If we seem wholly supportive of all of the values of young psychedelists, let us not be misunderstood. Our task here is to analyze the sociological currents on which psychedelia floats, not to examine in detail the pathologies of some of its incumbents. It is one -thing to examine the social forces which drive a movement — it is +thing to examine the social forces which drive a movement --- it is another to focus on the plight of those so driven. Entirely another -matter is the question of action—what shall we do for those +matter is the question of action---what shall we do for those damaged by misuse of psychedelic substances. These are tasks for another writing. @@ -1813,7 +1815,7 @@ consciousness, the transcendance of spatial, linear, one-dimensional consciousness. -It is clear that this is no small undertaking — that the risks are +It is clear that this is no small undertaking --- that the risks are terrible, that the likelihood of tragic mistakes is high, that there will be fatalities and large numbers of casualties. | fervently wish that they were unnecessary and aim my work to prevent as many as @@ -1833,7 +1835,7 @@ spheres, who accept the deeper challenge to carry history forward. These will be found, on close examination, when they have removed some of the outmoded ideological baggage we force them to carry, to be engaged in founding a new form of temporal consciousness, which -I call ‘‘groovin’ on time.” +I call "groovin' on time." TimeForms 29 @@ -1845,38 +1847,38 @@ TIME, PATHOS, AND SYNCHRONY: Accelerating Alienation INTRODUCTION This paper is one of a series reporting participant observation on -the relation between the ‘‘psychedelic subculture” and the almost +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 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 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 post-industrial vate of social change radically alters the notion of -“alienation”, anachronizing and rendering obsolete some of the very +"alienation", anachronizing and rendering obsolete some of the very criteria we have been accustomed to use in attributing the statuses -“mental health” and “mental illness” to individuals, groups, and/or -“subcultures.” In addition it is argued that the rate of change +"mental health" and "mental illness" to individuals, groups, and/or +"subcultures." In addition it is argued that the rate of change inflicted by the current cybernetic environment on individuals, groups, and/or subcultures calls for the delineation of wholly new -criteria as to whom we should call “alienated”, mentally healthy +criteria as to whom we should call "alienated", mentally healthy and/or mentally ill. Application of these criteria throws light on the -differences between a ‘‘bum trip’ and a good one, between tripping +differences between a "bum trip' and a good one, between tripping and schizophrenia, and, in addition, help us to put the double bind hypothesis in a perspective rendering it susceptible to further generalization and specification. -In our view, bum trips, schizophrenic episodes, and other “‘hang +In our view, bum trips, schizophrenic episodes, and other "hang -” +" -ups” are called “alienated” because, in an environment which +ups" are called "alienated" because, in an environment which 30 TrmeForMsS @@ -1890,14 +1892,14 @@ facilitated by examination of an alternative metaphor.? We shall argue that recasting the dialectical metaphor can provide theoreticians and clinicians with a new way of understanding -the social genesis of individual “pathology” and suggests a way +the social genesis of individual "pathology" and suggests a way to transcend it. OBSERVATIONS -As everyone knows, New York’s Greenwich Village was the -location of the largest permanent assembly of “heads” (regular users +As everyone knows, New York's Greenwich Village was the +location of the largest permanent assembly of "heads" (regular users of psychedelic substances) in the nation:or in the world, for that matter. But what is becoming equally well-known, through increasing advertisement in the several media, is that New York and San @@ -1914,22 +1916,22 @@ Network radio is thoroughly aware that the special music of psychedelia, sometimes called acid rock, is a two billion dollar business which it ignores at its peril, notwithstanding the exquisite paradox that acid lyrics put down the sort of (bureaucratic) -“uptight” consciousness of which the networks consist. Similarly the +"uptight" consciousness of which the networks consist. Similarly the most brilliant films and videotapes now emerging from head culture, -which laugh in tragicomic dada style at the “strait” movie world, are +which laugh in tragicomic dada style at the "strait" movie world, are being sought by the same networks and movie worlds whose existence they mock and subvert. Few painters ignorant of the psychedelic experience are counted in the avante garde, as are few practitioners of post-New Left politics. Clinics opened with the aim -of offering relief to those ‘‘damaged” by their drug-induced +of offering relief to those "damaged" by their drug-induced TimeForms 31 adventures quickly discover that there are at least two kinds of acid -enthusiasts: heads who know what they’re doing, who therefore -don’t want any “help” of the traditional kind* (psychotherapy, job +enthusiasts: heads who know what they're doing, who therefore +don't want any "help" of the traditional kind* (psychotherapy, job counselling, family therapy, et a/.); and very young patients who seem adrift in the chaos of contemporary life, the angry lost runaways seeking refuge, peace and a meal, maybe. Universities find @@ -1938,45 +1940,45 @@ Kenniston® reports, the brightest kids, who have the best ideas as to what the universities must become if they are to survive, are those who are closest to the head scene. Young bi-cultural professors (half intellectual and half hip) are decreasingly rare. Record companies -now employ ‘“‘company freaks” who mediate between bedraggled +now employ "company freaks" who mediate between bedraggled looking rock groups and vested company executives.© The demand -for young therapists who “know acid” soars while hope of finding +for young therapists who "know acid" soars while hope of finding them in sufficient numbers approaches the vanishing point. Observations of similar phenomena are not hard to assemble: -A graduate Sociology student teaching in a “ghetto” grammar +A graduate Sociology student teaching in a "ghetto" grammar school (to avoid the draft) plans a thesis on why the black kids who -used to see through the political slogans of the ‘‘War on Poverty”’ at +used to see through the political slogans of the "War on Poverty" at age twelve, now do so at age nine, and even earlier. A Philosophy Ph.D. drop out from Berkeley guest-lectures to a Social Pathology class at a small university, during which he first puts down the audience for not understanding McLuhan, then, putting -down McLuhan as nostalgic, begins extolling “‘Bucky”’ Fuller. +down McLuhan as nostalgic, begins extolling "Bucky" Fuller. Three black pre-teens helping to collect dollars during the -Living Theatre’s performance of “Paradise Now,” pocket every other +Living Theatre's performance of "Paradise Now," pocket every other -bill, giggling “‘shee-it” at the naivete of the bourgeoisie who think -they’re “contributing to a just cause.” +bill, giggling "shee-it" at the naivete of the bourgeoisie who think +they're "contributing to a just cause." A conversation at a coffee house examines for two hours why -the strobe light behind the Beatles film ‘‘The Yellow Submarine” -helps enjoy it if you’re high on pot. +the strobe light behind the Beatles film "The Yellow Submarine" +helps enjoy it if you're high on pot. 32 TirmeFormMs -Young clinical psychologists who protest they haven’t learned -anything fundamentally new since they began “training” wonder if +Young clinical psychologists who protest they haven't learned +anything fundamentally new since they began "training" wonder if acid therapy will render their educations obsolete. @@ -1987,7 +1989,7 @@ hour. Four interns and their wives look for an inexpensive house in -the “East Village” to establish a commune offering free medical care +the "East Village" to establish a commune offering free medical care evenings and weekends. @@ -2011,7 +2013,7 @@ DISCUSSION The foregoing are all examples of a phenomenon increasingly observable in our age of rapid change. What is common in each observation is a discrepancy between two rates of change, to which -we apply the term achrony.’»® Achronistic situations are found +we apply the term achrony.'»® Achronistic situations are found when those accustomed to one rate of change are confronted by another. Those accustomed to a rapid rate who find themselves in a decelerating situation are thus not entirely dissimilar to those who @@ -2024,13 +2026,13 @@ algebraic metaphor, they are oppositely signed. TimMEForms 33 -But calling one change “‘positive” and the converse “negative” +But calling one change "positive" and the converse "negative" clouds the potential severity of the emotional experience engendered -by such situations. For example, if “identity” is based on the +by such situations. For example, if "identity" is based on the expectation that a given rate of change will continue to obtain -throughout one’s life, ‘“‘positive’’ changes in the rate of change will +throughout one's life, "positive" changes in the rate of change will precipitate continuous identity crises. In psychoanalytic language, -this means that one will constantly face a situation in which one’s +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 @@ -2056,9 +2058,9 @@ It is also partly explained by the fact that the young were born into a world that was already changing faster than the world into which their parents were porn, so the two generations not only change at different rates, but they are changing their rates of change at -different rates. The “gap” problem is thus far more serious than the -adjectives “traditional versus innovative” suggest, for the “gap” is -not simply one set of norms against another—it is actually one set of +different rates. The "gap" problem is thus far more serious than the +adjectives "traditional versus innovative" suggest, for the "gap" is +not simply one set of norms against another---it is actually one set of rate norms against another. The generations are quickly growing further apart. @@ -2068,11 +2070,11 @@ further apart. Mathematicians and astronauts are accustomed to calculate such rate discrepancies by placing them in differential equations, where -the X’s and the Y’s, so to speak, are changing rates of acceleration +the X's and the Y's, so to speak, are changing rates of acceleration and deceleration. Clearly, if you want to calculate exactly when and for bow long to fire your rocket engine to boost your acceleration from sub-orbital to escape velocity, how long you may continue to -decelerate due to earth’s gravity, when you will begin to accelerate +decelerate due to earth's gravity, when you will begin to accelerate due to moon gravity, when and for bow long you should fire your engine to escape moon orbit, and when and for how long you must fire to decelerate in order to land safely, clearly, you had better @@ -2103,7 +2105,7 @@ automation increases the rate of change of work, which, in turn, increases the rate of change of the society in which that work is done. Similarly, cybernation, which is the automated work of processing information, has vastly increased the rate at which -‘information and feedback change the environment. We must thank +'information and feedback change the environment. We must thank TimeForms 35 @@ -2120,19 +2122,19 @@ rate of increase, I need hardly remind you, is increasing. Very well, you say. Granted. The rate of social change is -increasing. So is society’s information output. What has all that to do -with “alienated youth”? with LSD? with schizophrenia? +increasing. So is society's information output. What has all that to do +with "alienated youth"? with LSD? with schizophrenia? THEORY -It lies in the very heart of that process we call “generalization” +It lies in the very heart of that process we call "generalization" to array a large number of common instances under one idea, to which we commonly affix a name, which labels it as the class, or set, of all such objects. We usually perform this magic on classes of objects we can see, visually, and for similar reasons, have come to believe that only visible objects lend themselves to the process of -generalization. And, since time is something we don’t see, visually, +generalization. And, since time is something we don't see, visually, we have come to believe that it is not a member of the class of generalizeable objects. @@ -2143,7 +2145,7 @@ very substantial theory of temporal generalization does in fact exist. And, as has been argued elsewhere, the LSD trips of those -astronauts of inner space we call “heads” also provide us with proof +astronauts of inner space we call "heads" also provide us with proof that times are experientially generalizeable, that tripping is an experience of temporal generalization, in which the exponents of time, or rates of temporal change, and not simply mechanical @@ -2154,17 +2156,17 @@ manage to trip successfully and without discernible damage are 36 TimeForMs -perfectly comfortable with shifting rates of joy.’ Indeed the more +perfectly comfortable with shifting rates of joy.' Indeed the more rate changes one enjoys, the better the trip. This is because acid, for heads, seems to confer the mysterious ability to expand the apperception of time, such that, when you have more time to enjoy -what you're into, you enjoy it for a “‘longer”’ time. +what you're into, you enjoy it for a "longer" time. -To put it another way — if you experience your experience at a +To put it another way --- if you experience your experience at a slower rate than your wristwatch, you will feel that you have more -time to spend on each experience. However, you aren’t experiencing -slower than your wristwatch. In fact, you’re processing more +time to spend on each experience. However, you aren't experiencing +slower than your wristwatch. In fact, you're processing more 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 @@ -2173,7 +2175,7 @@ generalization. Another metaphor describing the high is this: imag- ine 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 +time is to us what water is to a fish. Now ask yourself --- what is this fresh air and blue sky above? @@ -2184,13 +2186,13 @@ of the kinds of temporal experience you can have when you become aware of other kinds. -But how is this possible? Isn’t there only one kind of time, the +But how is this possible? Isn't there only one kind of time, the succession of one moment after another, that is, what Bergson called duration? Perhaps the physicists are the right people to answer this question. But be prepared even there for a surprising answer, since some physicists have now accustomed themselves to the idea that time is not an invariant, and that not all fundamental qualities (e.g. -the positron) are, as they say, anisotropic,’ or one directional. And +the positron) are, as they say, anisotropic,' or one directional. And it just may be that there are other kinds of time if we but knew how to look for them. @@ -2203,7 +2205,7 @@ 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, -and, ‘‘at’’ other times, experience is so joyful that hours seem like +and, "at" other times, experience is so joyful that hours seem like minutes. @@ -2220,7 +2222,7 @@ To understand this, you have but to reflect that a generaliza- tion, 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 +"A"? and the rest are kind "not A." That is, as Hegel'? noted long ago, negation is constitutive of assertion. You must say this is one of these and not those in order to say this is this. You must, as Plato! * noted long before Hegel, re-cognize in order to cognize at all. @@ -2230,13 +2232,13 @@ Dialectical theorists are wholly familiar with this line of reasoning, which was sufficient unto the task of describing how we generalize as long as the world moved by at a relatively slow and manageable pace. In such a world, the frequency with which a -number of A’s came by was relatively comfortable, and one was +number of A's came by was relatively comfortable, and one was under no special press to construct categories to subsume all such -A’s. Aristotle, as I recall, constructed a metaphysic in which 10 +A's. Aristotle, as I recall, constructed a metaphysic in which 10 categories subsumed the entire cosmos. -But now when the pace at which new A’s enter experience is so +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 @@ -2253,7 +2255,7 @@ years. And heads devise environments in which a dozen movies, a dozen symphonies and a dozen Kaleidoscopic strobe lights barrage their consciousness with sensations as awesome in number and kind -as the birth of a galaxy billions of light years in “‘size.”’ +as the birth of a galaxy billions of light years in "size." Confronted by a rate of experience of such stupendous (or @@ -2267,17 +2269,17 @@ 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 experience which have as their particulars, changes in the rate of -change. They confirm William James’! view that there are regions of +change. They confirm William James'! view that there are regions of mind as unusually different from our waking consciousness as our waking consciousness differs from our dreams. One of these regions, I hold, is filled with that kind of time -heads call “high,” a region which consists of the generalizations of +heads call "high," a region which consists of the generalizations of our more banal experiences of duration, velocity, and acceleration. | think we have become aware of it recently, because the number and kinds of change-experiences thrust on us by our hurtling cybernetic -environment — has made obsolete our usual method of making +environment --- has made obsolete our usual method of making generalizations, that is, of recognizing our world in traditional spatial categories. @@ -2299,12 +2301,12 @@ experience? The hypothesis is attractive, since it helps to explain why some -schizophrenics are described as stuck in “‘concrete (linear) thinking” +schizophrenics are described as stuck in "concrete (linear) thinking" while others seem lost in a strange world of racing images. It helps to -explain why ‘‘talking somebody down from a bum trip” consists -essentially in telling him to “go with it” — “get into it” — “ride it” -“follow it” ‘‘it’s all right — it’s all valid experience.” It even helps to -explain why it’s called a trip, as if it were a voyage in time. +explain why "talking somebody down from a bum trip" consists +essentially in telling him to "go with it" --- "get into it" --- "ride it" +"follow it" "it's all right --- it's all valid experience." It even helps to +explain why it's called a trip, as if it were a voyage in time. In this connection, it is instructive to recall the theoretical @@ -2321,7 +2323,7 @@ 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” +neously 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 @@ -2336,14 +2338,14 @@ negates the very process of present experience. Bum trips, like schizophrenia, are therefore well described as failed dialectics, since their pathology results from the negation (of -“normalcy”’) not itself being negated. Some therapists encourage the -schizophrenic to “go on through” the process of madness, since they +"normalcy") not itself being negated. Some therapists encourage the +schizophrenic to "go on through" the process of madness, since they believe, and, I think, correctly, that madness is only the first moment in a dialectical process, that madness itself must be negated after it -negates “‘sanity.”'’ The above is only a very fancy way of defining -the word “freaky” in the context of a “freak out’’ philosophy, which +negates "sanity." The above is only a very fancy way of defining +the word "freaky" in the context of a "freak out" philosophy, which regards episodes of madness as prerequisite to the achievement of a -“‘higher”’ synthesis. +"higher" synthesis. In the instance of schizophrenia, our hypothesis suggests that @@ -2365,16 +2367,16 @@ this clinical prerogative. Heads, however, know all about this region, which is why, on the one hand, they are not baffled by a bum trip (e.g. a temporarily -stalled dialectic—a ‘thang up’) and why, on the other hand, +stalled dialectic---a 'thang up') and why, on the other hand, TimeForms 41 somebody bumtripping prefers an experienced head to a therapist -innocent of this information. A head will say — “Keep going,” a -“strait” therapist is likely to say—‘‘Come back.” As in the case of the -“generation gap,” here are two groups changing at different rates of +innocent of this information. A head will say --- "Keep going," a +"strait" therapist is likely to say---"Come back." As in the case of the +"generation gap," here are two groups changing at different rates of 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 @@ -2383,7 +2385,7 @@ methean advice. Although the traditional name applied to the class of events -described above as failed dialectics is the word ‘‘alienation’’, there are +described above as failed dialectics is the word "alienation", there are several reasons to believe that the term is dated, i.e., obsolete.!® Originally, Feuerback used the term to describe the condition of estrangement lJovers felt when they were drawing apart when they @@ -2392,17 +2394,17 @@ processes which were half-complete. Marx applied the term to social classes in unequal relation to the means of changing their historical 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 +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 proletar- +iat 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. For this reason, we must begin to speak of the post-cultural era as the ideal of radical youth. For the same reason, we may no longer -properly regard them as a “‘sub-culture” having most of their norms +properly regard them as a "sub-culture" having most of their norms in common with us and a few deviant norms thrown into the bargain. In a very real sense, the generation of youth who are experimenting with technologies which may well master rates of experience far @@ -2427,7 +2429,7 @@ their own terminologies. (The final chapter discusses how achrony generalizes alienation by focusing on the rate exponents of that condition. Suffice it here to say that it is difficult to agree on the means of change while disagreeing sharply on the rates which seem -likely to bring it about “in time.”’) +likely to bring it about "in time.") CONCLUSION @@ -2441,11 +2443,11 @@ environment. It seems to do so by opening the door to higher regions of temporal experience, such as changes in the rates of change. When these rates are harmonious, like notes in a chord, we experience a synchrony of times, a joy which is very like the music of our -experience. When they are “out of sync,” as video people say, we +experience. When they are "out of sync," as video people say, we experience a shattering horror, a temporal bind, in which various aspects of ourselves seem to be proceeding at different and conflicting paces. This sort of depersonalization, i.e., of feeling in -two times at once, is at the root, we believe, of all ‘‘mental illness,” +two times at once, is at the root, we believe, of all "mental illness," in varying degrees and amounts. @@ -2466,10 +2468,10 @@ take a long time. Achrony, then, differs from alienation as acceleration differs from duration. It is not simply a condition of estrangement from the means of change, but a condition of temporal dysynchrony. Just as, -in the spatial metaphor, you can’t do anything about what’s -bothering you if you aren’t in the same place as it is, so, in the -temporal metaphor we have described above, you can’t do anything -about the rate of experience that oppresses you if you aren’t in the +in the spatial metaphor, you can't do anything about what's +bothering you if you aren't in the same place as it is, so, in the +temporal metaphor we have described above, you can't do anything +about the rate of experience that oppresses you if you aren't in the same time dimension as it is. @@ -2503,7 +2505,7 @@ young, who know, perhaps better than those well socialized in the forties, that if we are to survive the seventies, we must immediately begin to devise radically new methods and strategies. It is an instance of bitter irony that we call those engaged in that adventure -“alienated youth.” +"alienated youth." TimeForms 45 @@ -2523,7 +2525,7 @@ partially visible, which support the view that radicals (i.e., those who go to the roots) will devote their considerable energies and talents in certain directions, among which is the elevation of control over rates of social change to first priority. Why this forecast seems likely, and -what the radicals’ efforts will probably be, are the principal topics of +what the radicals' efforts will probably be, are the principal topics of this chapter. @@ -2531,7 +2533,7 @@ INTRODUCTION Waves of awareness seem to occur in societies in a way very similar to waves made by a pebble in a pool, although, in our time, -the pace of social change calls for a much more turbulent ‘metaphor, +the pace of social change calls for a much more turbulent 'metaphor, perhaps a river rushing angrily through its rapids. Recourse to such a metaphor would help. us to describe why there are still persistent efforts to label those who enjoy the psychedelic experience as social @@ -2550,18 +2552,18 @@ acid requires us to attempt some sort of predictive navigation, lest that feeling of racing blindfolded along the river of change quickly -becomes a helpless panic. Those ‘‘scientific’”’ forms of inquiry and +becomes a helpless panic. Those "scientific" forms of inquiry and scholarship which the young rightly denounce as rearview mirroring are no longer sufficient, (if they ever were). In order not to crash we must attempt prophecy, for it is rapidly becoming a truism that the hurtling pace of social change is accelerating. Even if hindsight permits us to conclude that the technology of information expansion gave rise inevitably to the politics of consciousness expansion, it is -time now to inquire, “What does the future look like to radicals of -the post-psychedelic generation?” +time now to inquire, "What does the future look like to radicals of +the post-psychedelic generation?" -Two sources of ‘“‘data” relevant to this inquiry are 1) scientific- +Two sources of "data" relevant to this inquiry are 1) scientific- technological forecasts and 2) social-cultural innovations. Locating these data in the context of a theory of social change? may enable us to see, in the most general terms, a little of what may be in store for @@ -2573,14 +2575,14 @@ THE POLITICS OF NEGATION Why does it seem like such a long time since the hippies first offered their flowers to our surprised faces, proclaiming the birth of a new culture embracing peace, love, and play, in opposition to our -war, fear, and work ethos? The answer seems simple — so much, so +war, fear, and work ethos? The answer seems simple --- so much, so much has happened since 1960. Vietnam has grown from a nightmare into a chronic international psychosis. A few tribal communes have mushroomed into thousands, scattered all over the planet. Black power emerged, universities became policed enclaves. -Yippies and Chicago. At ‘“‘Woodstock”’, a half-million longhairs came +Yippies and Chicago. At "Woodstock", a half-million longhairs came together, turned on, and grooved on their music, with lower rates of -“social pathology” than the society at large. Man has extended “‘his”’ +"social pathology" than the society at large. Man has extended "his" ecosphere to include the moon, Nixon became president. @@ -2618,7 +2620,7 @@ My attempt there was to show that an age whose technology processes billions of bits of information per second creates the need for corresponding expansion of human consciousness in order to experience that age, and that LSD was seized upon by the young as -the facilitating agent of that necessary expansion. In short, “‘acid’’ +the facilitating agent of that necessary expansion. In short, "acid" did for consciousness what computers did for technology.* It spread like a wave through the children of the middle class made affluent by that technology. The turned-on generation promptly focused its @@ -2638,7 +2640,7 @@ parents untenable. Parents were at a loss to understand the phenomenon behavioral -scientists called ‘‘the generation gap”. Why did the young want so +scientists called "the generation gap". Why did the young want so much sex so quickly and so extrafamilially? Was the family all that bad? Why were so many dropping out of school, notwithstanding counter-pressures from the draft? Did not the young want an @@ -2647,29 +2649,29 @@ preferable to living in filth-strewn poverty? Did the young actually believe that-rural communes could replace urbanism as a way of life? Did they believe that film and videotape could become alternatives to mass media? Sure, parents said, there are flaws in the institutions -of our culture, but wasn’t working to change them better than trying +of our culture, but wasn't working to change them better than trying to build a counterculture?® And what was all this talk about Mao, -and Che — were the kids communists, fer Chrisake? Weren’t they -afraid of chromosome damage from LSD, and doesn’t pot lead to -heroin addiction? (Chorus: ‘“‘What is the younger generation coming -to?”) +and Che --- were the kids communists, fer Chrisake? Weren't they +afraid of chromosome damage from LSD, and doesn't pot lead to +heroin addiction? (Chorus: "What is the younger generation coming +to?") The children of cybernation treated these inquiries as double -binds, commanding on one hand, conformity to (parents’ views of) +binds, commanding on one hand, conformity to (parents' views of) current society, and demanding, on the other, a rigid adherence to social norms long outmoded. They knew their culture was far beyond such quaint institutions as thermonuclear war, a dollar fifty minimum wage, and briefcase bureaucracy. They were not interested -in patching up brutal institutions — they wanted to replace them, +in patching up brutal institutions --- they wanted to replace them, and not just them, but the whole tissue of their interconnection, which we call culture. Hence their fondness for visionaries who imagine another kind of life, not just repairs to the old one. It was therefore not a sufficient diagnosis to say that the young -were “‘alienated”’, i.e., that they could not share in the benefits of -our society because their work was inequitably rewarded.’ Their +were "alienated", i.e., that they could not share in the benefits of +our society because their work was inequitably rewarded.' Their work could not be rewarded in the old culture, for their work, during the sixties, was the negation of that culture, not one institution at a time, but the whole of it, from its economy to its sciences, from its @@ -2680,19 +2682,19 @@ meant living in deliberate alienation from the principal institutions of TimEForms 49 -society, quietly, painfully, being ‘‘cool’’, exploring their “heads,” -“doing their own things’’ while avoiding parents, police, and the +society, quietly, painfully, being "cool", exploring their "heads," +"doing their own things" while avoiding parents, police, and the draft. Like explorers on a new continent, the trick was to avoid the hostile natives while building a community of their own. Better still, -find out why the natives are so hostile, and turn ’em on to peace, +find out why the natives are so hostile, and turn 'em on to peace, love, and play. To appreciate the magnitude of this undertaking, imagine yourself to be a 19 year old, fully aware of the power of the military, of industry, of government, of the media, and of their attitudes to -your long hair and freaky clothes, and then say to yourself — we’ll -change all that, because it’s violent, inhuman, and very likely to bring +your long hair and freaky clothes, and then say to yourself --- we'll +change all that, because it's violent, inhuman, and very likely to bring the entire species of man to a whimpering radioactive germ-infested end. Imagine trying to create an alternative planetary culture for the human species because you know that nothing less will help it @@ -2705,7 +2707,7 @@ BEYOND THE POLITICS OF NEGATION The first resource of the young is their youth, which, in our time, means that they are incredibly sensitive to the changes occurring around them. While it may seem at first paradoxical, a -moment’s reflection reveals that it is in fact this very same sensitivity +moment's reflection reveals that it is in fact this very same sensitivity to our potentially catastrophic ecology that reveals to them its potentially beneficial resources. Actually, this is the perennial role of the critic, whose awareness of how good it might be enables him to @@ -2715,8 +2717,8 @@ 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-institu- +tions" 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 @@ -2735,7 +2737,7 @@ Note that they require incredibly high levels of sophistication just to understand their potential usefulness, let alone their mastery. The young people of the seventies who are now building these devices will deserve more than ever before the term radical, since that word, -as everyone knows, means, “one who goes to the roots”. +as everyone knows, means, "one who goes to the roots". 1. Videotape and Cable tv: The fact that there are more tv sets @@ -2745,7 +2747,7 @@ way for the tv viewer to relate actively to the medium except to turn it on and off. By and large, radical youth now regard mass tv as sop unworthy of them, and even more of them will continue to do so until it stops pushing consumer values at them. They are not into -“conspicuous consumption” and their own art is vastly superior. +"conspicuous consumption" and their own art is vastly superior. But video tape is video feedback, which provides the enthusiast @@ -2757,9 +2759,9 @@ dance class, or a theatre group, or a family therapy session make systematic use of this instant playback process to probe into where they are really at? To enjoy themselves? To make joy for others? Young radicals have been familiar with these experiences for some -years now, and will press for their increasing ‘‘political” utility. +years now, and will press for their increasing "political" utility. Beyond the emotional liberations this medium can deliver, note that -“they” — e.g., universities, tv networks, government — will be unable +"they" --- e.g., universities, tv networks, government --- will be unable to subject the young so equipped to their customary editorial policies. Community news shows become possible, decentralizing the cybernetic forms of control that now program them. Conservative @@ -2777,14 +2779,14 @@ But this is only half the news, since there is every likelihood that we shall interconnect our videotape systems by cable just as we currently interconnect our telephones, opening the door to such fascinating possibilities as direct (vs. representative) democracy on -every level, from neighborhood to nation. Jefferson’s dream of a +every level, from neighborhood to nation. Jefferson's dream of a fully informed electorate voting on everything could come true, if this drastically de-stratifying technology were not already perceived as the drastic threat it is to the existing power structures. Imagine a government without secrets, or a bureaucracy without specialization (ie., special access), or a society where information is not power for some, but for all. I am not suggesting that such a society will come -about in the 70’s, but I assure you attempts in that direction already +about in the 70's, but I assure you attempts in that direction already occupy a good deal of radical attention. @@ -2805,7 +2807,7 @@ what lies beyond. Do radicals? 2. Lasers and Holographs: Once, in a moment of mirth, Tim Leary suggested that the way out of our present predicament was to put all the metal back underground. Perhaps that is impossible, but -the least of the laser’s potentials lies in its ability to do without +the least of the laser's potentials lies in its ability to do without wires, for, as you may know, a laser is a beam of polarized light whose special properties enable it to carry energy and information far more effectively than wires ever could. @@ -2818,18 +2820,18 @@ Recent laser applications include drilling holes only 1 micron wide and 1 micron apart on special tapes, such that 10,000,000 bits of information can be stored on a piece of tape one inch square.!? This makes it possible to put the entire Library of -Congress (the world’s largest) on 5 drums of tape which can be +Congress (the world's largest) on 5 drums of tape which can be scanned by a computer in millionths of a second. Alternatively, one could carry a 500 volume library on a piece of paper no larger than a dollar bill, or enable the creation of such gadgets as wrist tv phones, or portable computers no larger than a shoe box doing whatever cooking, cleaning, and communicating Mrs. Housewife used to do -while wholly automating Dad’s entire factory. +while wholly automating Dad's entire factory. -It’s going to be very difficult to pose as an expert (i.e., to have +It's going to be very difficult to pose as an expert (i.e., to have privileged access to information) on anything in such a world. Hence, -it’s going to be very difficult to make rules based on special privilege. +it's going to be very difficult to make rules based on special privilege. This does not make radicals unhappy. @@ -2837,7 +2839,7 @@ Another application of the laser will be the very widespread use of synchronous satellites (those which seem to stay in the same spot in the sky because they rotate with the earth) to replace telephone switchboards. Dial your friend in China on your wristphone and be -in “instant” touch with him and his culture. International boundaries +in "instant" touch with him and his culture. International boundaries tend to. dissolve under this kind of gentle prodding.!3 Perhaps international wars will have the same fate? Maybe not in the seventies, but please be assured that more and more radical energies @@ -2850,7 +2852,7 @@ holographs, those weird plates of film which fix all the light impinging on them so that they are rather more like electric windows than snapshots, since by changing your angle of viewing you change the information you get. If the only use to which holographs were -put was the transformation of 2-dimensional tv into “‘tri-d”, that +put was the transformation of 2-dimensional tv into "tri-d", that alone would be as significant an advance as tv over films, or film over radio. But such McCluhanesque advantages pale in the face of recent evidence that the nervous system of man seems to follow principles @@ -2860,9 +2862,9 @@ TimEForms 53 very similar to laser holography, such that information (memory, -tradition, learning—call it what you will) seems to be stored in +tradition, learning---call it what you will) seems to be stored in synapses like light captured on holographs, so that investigation of -one leads to knowledge of the other.’ +one leads to knowledge of the other.' In other words, this technical breakthrough in physics turns out @@ -2887,14 +2889,14 @@ production to eliminate scarcity for all of the future. This means enough food for everyone, and enough energy to send a thousand rockets to the moon, Mars, and beyond so there will be room for those so fed, not to mention the permanent replacement of enforced -muscle labor by fusion-powered machines. I ‘pass over the side +muscle labor by fusion-powered machines. I 'pass over the side benefit of planet-wide ecological health in the form of xo chemical pollution of the atmosphere, although I hope that happens before the 15 years ecologists say we have before evolution on planet earth dies of it. In short, controlled thermonuclear fusion would mean placing at the disposal of man energies comparable to those of the sun, which Kepler, you may recall, believed was God, because it -powered earth’s revolution. +powered earth's revolution. 3. The Body: The body is becoming the most universally @@ -2912,24 +2914,24 @@ Development have in this way shaped heart rates and rhythms.'® Many undergraduate students are currently building systems which visually display brain wave rhythms as colors keyed to their emotional preferences, to teach each other the language of each -others’ autonomic-cerebral functions, with the aim of more direct +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- +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 -out the biophysical correlates of selected clinical “interpretations”; +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 -quite ‘“‘voluntary’’, so that a science of voluntary endocrinology does +beats, and other so-called "involuntary" functions will then become +quite "voluntary", so that a science of voluntary endocrinology does not seem beyond our imminent grasp. And, if Darwin or Freud or Reich or any of a dozen others were right, we may at last begin to -understand and hence heal our frightened orgasms. I assure you — +understand and hence heal our frightened orgasms. I assure you --- radicals have been into this field for quite a while, not without considerable guidance, by the way, from their newly found yoga -friends. Those unhappy with the term “ecstacy engineering” may -prefer the concept of affect ‘enhancement’. You will find that the -terms don’t matter when you speak autonomic. Many radicals +friends. Those unhappy with the term "ecstacy engineering" may +prefer the concept of affect 'enhancement'. You will find that the +terms don't matter when you speak autonomic. Many radicals already do. @@ -2956,9 +2958,9 @@ before it leaves. But such ventures are really beside the point of our present inquiry, which is, what does the future look like to post-psychedelic radicals. So far, we have merely recited a list of technological -potentialities which radicals will try to use in their ‘‘political” +potentialities which radicals will try to use in their "political" attempts to build a new planetary culture. Is there any data which -indicate they’ll succeed? That is, to betray my sympathies, are there +indicate they'll succeed? That is, to betray my sympathies, are there any grounds for hoping that radicals will succeed in their use of the above technologies to guide social change in a desirable as opposed to its presently suicidal direction? There are a few. @@ -2967,7 +2969,7 @@ its presently suicidal direction? There are a few. TOWARD AN ARCHITECTURE OF SOCIAL TIME Beyond the obvious benefits of their youth, the children of -cybernation share certain other ‘“‘chronetic”’* advantages, among +cybernation share certain other "chronetic"* advantages, among which are their inability to swim well in the turgid waves of capitalism but to frolic like surfers in the new media. Hence, even if they only continue their present activities, we may predict with some @@ -2977,16 +2979,16 @@ That is, they will continue to try to make technology serve them, rather than serving it, as we do in consumer society. -But can they bring it off? Aren’t they foolish trying to tame the +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- +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 -technicality, he ‘got off’? when he threatened to call a tv press +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 -media power know how to use it. The principle is simple — feedback. -Like those tiny Japanese wrestlers who turn an opponent’s superior +media power know how to use it. The principle is simple --- feedback. +Like those tiny Japanese wrestlers who turn an opponent's superior 56 TimeForMs @@ -2997,17 +2999,17 @@ broadcast counter-cultural commercials. The same is true of underground film, psychedelic art, -miniskirts, and let’s be honest, pot and acid, which a rapidly +miniskirts, and let's be honest, pot and acid, which a rapidly increasing number of middle-class professionals are using with -increasing enjoyment, learning how from — you guessed it — their +increasing enjoyment, learning how from --- you guessed it --- their longhaired children, or students, or patients. Now, as the number of longhaired children increases, so does the number of parents of longhaired children, who then inevitably create a powerful middle- class pressure against harsh drug laws, to which even the Department of Justice cannot long remain immune. One of our respondents put it -this way: “I turned my old man onto pot. He’s a judge and he digs -it. So next time a kid is up in front of him, he’ll be with the kid, -cause he smokes too, dig?”’ Again, feedback. +this way: "I turned my old man onto pot. He's a judge and he digs +it. So next time a kid is up in front of him, he'll be with the kid, +cause he smokes too, dig?" Again, feedback. Anecdotes of this sort underscore the point that there are @@ -3021,8 +3023,8 @@ zing 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- +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, cable, lasers, holographs, and autonomic engineering each increase the rate of human communication. When more information reaches @@ -3038,17 +3040,17 @@ TrimEFormMs' 57 Another way of understanding the impact of technologically accelerated information flow is the following: When events occur 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 +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. -Cyberneticians! ® will recognize here an old story — information -overload, requiring new programming. “Heads” are equally familiar +Cyberneticians! ® will recognize here an old story --- information +overload, requiring new programming. "Heads" are equally familiar with this law, for LSD barrages the organism with a faster rate of -experience than previous categories can tolerate, thus ‘‘blowing”’ the +experience than previous categories can tolerate, thus "blowing" the mind, i.e., dissolving pre-conceptions. @@ -3071,7 +3073,7 @@ as many perspectives, the rules are subjected to overload strains they cannot survive. Just as you can no longer hide unseemly facial gestures on a 2-way videophone, so you can no longer propagandize a community if your cables have cameras at each terminal. Just as you -couldn’t comfortably watch starving Biafran children while eating +couldn't comfortably watch starving Biafran children while eating your tv dinner if they could watch you too, so government will find it hard to restrict tv access and will be unable to maintain secret court hearings while demanding increased citizen participation. @@ -3096,7 +3098,7 @@ sociological energies as well. To observe them, we need only note that radicals have already demonstrated considerable ability to accelerate their own pace of social change, accelerating ours in the bargain. Does anyone seriously expect them to slow down in the -foreseeable future? The fact seems to be — they are. making a new +foreseeable future? The fact seems to be --- they are. making a new and faster culture, not just negating the old one. We are already changing faster than we want to, though not nearly fast enough for them. They are democratizing faster than we are, and we envy them @@ -3128,7 +3130,7 @@ They: turn on with drugs different from ours. We resurrect prohibition, barricade the Mexican border, give them 15-year sentences for possession of two marijuana cigarettes, then secretly try it ourselves and find it is better than 2 martinis on the rocks. -Maybe this time they’ll help us avoid the silly retrogression that +Maybe this time they'll help us avoid the silly retrogression that prohibition was. I doubt we could do without them. @@ -3143,13 +3145,13 @@ CHRONETICS AND CYBERNATION The root issue seems to be: how does technology induce social change. The answer seems to lie in the realization that technology itself is the result of two intersecting environments, which we call -“science” and “culture’’, the former referring to a specific set of +"science" and "culture", the former referring to a specific set of beliefs (or preconceptions) which the main body of professionals -regard as the “laws of nature”; and the latter referring to an unstated +regard as the "laws of nature"; and the latter referring to an unstated but even more firmly held set of beliefs (or preconceptions) which the majority of men in a given society regard as the laws of human -nature. ‘‘Discoveries” in one field, without interaction with the -other, simply do not become “technology”, by which we usually +nature. "Discoveries" in one field, without interaction with the +other, simply do not become "technology", by which we usually mean the material techniques a culture builds for itself to mediate its environment. @@ -3158,25 +3160,25 @@ Thus, technology does not, by itself, explain why social change comes about, for it is first necessary to inquire why a given technology is adopted. Why, for example, did the Chinese discovery of rocket power never get beyond the level of firecrackers for 5000 -years. Why did Plato’s discovery that the earth was round lay +years. Why did Plato's discovery that the earth was round lay dormant until the Renaissance. There are many other examples. -Although we are all familiar with the phrase, “Nothing is so powerful -as an idea whose time has come”, we seldom make full theoretical -use of it. Social change, in my view, occurs exactly then — when an +Although we are all familiar with the phrase, "Nothing is so powerful +as an idea whose time has come", we seldom make full theoretical +use of it. Social change, in my view, occurs exactly then --- when an idea finds its fertile time. Knowing when and why the time is 60 'TrmEForRMS -right — or better, knowing how to make it right — would enable one +right --- or better, knowing how to make it right --- would enable one 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- +sophisticated "political" reasons for radicals' investigation of com- munications technology, since communication is the life blood of -culture — the medium, as it were, in which given cultural norms are +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, since their principal energies would be devoted to the investigation of @@ -3185,7 +3187,7 @@ to species survival to the largest number of people, in the fastest possible time. -Radicals’ investigation of media physics thus turns out to be a +Radicals' investigation of media physics thus turns out to be a political act, aimed at altering those assumptions on which all human cultures have based themselves so far, i.e., the belief that war, fear and mechanical work are the necessary attributes of human nature. @@ -3194,22 +3196,22 @@ rendering national boundaries obsolete; that they will render fear of the stranger obsolete, for who will be the stranger when all men communicate as brothers; and that they will render dull work obsolete by providing lovers with time to love while fusion energy -powers the world’s production. +powers the world's production. Perhaps an apochryphal story is the way to end this attempt at prophecy. Legend has it that Marx was once confronted with the objection that his vision of history was transhistorical and naive if he thought all men under Communism would finally be happy. He is -said to have replied, “I did not say all men would be happy. Perhaps, -when that time comes, men will finally begin to suffer as men — all -prior suffering having been animal.” +said to have replied, "I did not say all men would be happy. Perhaps, +when that time comes, men will finally begin to suffer as men --- all +prior suffering having been animal." -Perhaps young radicals’ vision is comparably transhistorical. +Perhaps young radicals' vision is comparably transhistorical. Perhaps technology will overcome them, leaving robots the heirs of men. My attempt has been to show that this is very unlikely. One -thing is certain — the time is right, and they know it. +thing is certain --- the time is right, and they know it. TimeForms 61 @@ -3224,8 +3226,8 @@ Subcultures create their own dialects composed of special words 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- +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.). @@ -3236,10 +3238,10 @@ hypothesis that psychedelic myths, metaphors, and fantasies are 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 -hopes “‘mere”’ fantasies? +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 +hopes "mere" fantasies? INTRODUCTION @@ -3260,7 +3262,7 @@ becomes the subject of inquiry. For example, clinicians and social scientists whose interests acquaint them with members of the psychedelic generation quickly become aware of a bewildering complexity of themes recurrently -expressed by members of this subculture.’ These include aspects of +expressed by members of this subculture.' These include aspects of Eastern mysticism, Western pharmacology, Egyptian theology, Greek astrology, Japanese diets, and a veritable panoply of similarly esoteric elements. Early in their encounters with psychedelic @@ -3273,7 +3275,7 @@ of this sociolinguistic universe. And, as they do so, they become aware, along with their increasing fluency, that the words and sentences of this subcultural jargon, like the words and sentences of their own professional vocabularies, resemble icebergs, only a -fraction of which are available to ‘‘conscious” observation, the +fraction of which are available to "conscious" observation, the remainder being submerged in a sea of shifting sociocultural and idiosyncratic currents. If we wished to know, in a given encounter, not only what the words mean in general, i.e., in American speech, @@ -3284,9 +3286,9 @@ sociocultural aspects of psychedelic speech, to assist those investiga- tors 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 -other men”, became part of the founding philosophy of that field -anthropologists call ‘‘culture and personality”’.® +maxim, "All men are like all other men, some other men, and no +other men", became part of the founding philosophy of that field +anthropologists call "culture and personality".® The general hypothesis woven through the paragraphs that @@ -3303,7 +3305,7 @@ 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 psychedelic subculture helps us to distinguish psychedelic myths -(i.e., beliefs shared by most ‘members of the subculture) from +(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 @@ -3320,7 +3322,7 @@ METHOD AND PROCEDURE 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 +"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 suffers from its virtues, since cogent objections against the reliability @@ -3349,102 +3351,102 @@ tion. SELECTED ASPECTS OF THE PSYCHEDELIC DIALECT A glossary of words used by the psychedelic generation -published in 1966, began with the caution, “Of course, by the time -you read this, it may well be out of date’”.® It begins with the word -“acid”, of course, then lists the word “backwards’’, which it defines -as ‘tranquilizers or any central nervous system depressant”. +published in 1966, began with the caution, "Of course, by the time +you read this, it may well be out of date".® It begins with the word +"acid", of course, then lists the word "backwards", which it defines +as 'tranquilizers or any central nervous system depressant". Proceeding alphabetically, on our own list, we would next list -the word “bit”, which means any item of information or behavior, as -in “that bit’. A “bummer” is a bad trip, or any bad experience. -Someone who has had too many trips is said to be “‘burnt-out”. -Someone who has had a number of good trips is likely to be “cool” +the word "bit", which means any item of information or behavior, as +in "that bit'. A "bummer" is a bad trip, or any bad experience. +Someone who has had too many trips is said to be "burnt-out". +Someone who has had a number of good trips is likely to be "cool" about it, i., relatively uninformative unless asked by a trusted person. A trip may begin well but may end badly. The painful -termination of any experience, by extension, is termed “crashing”, -or “coming down hard”. This is especially likely if one “uses” -“crystal” (or “speed”, or “forwards” or ‘“‘ups”’, i.e., amphetamines or +termination of any experience, by extension, is termed "crashing", +or "coming down hard". This is especially likely if one "uses" +"crystal" (or "speed", or "forwards" or "ups", i.e., amphetamines or other central nervous system stimulants). Someone who is deeply -into the interior (vs. the social) aspects of a trip is ‘‘destroyed” (or -“zonked”, “out of his mind”, or “‘spaced’’). Contrary to popular -belief, it is entirely possible to “dig” (or enjoy) such experiences. -One can “get into” them if one knows how. One can even dig -experiences which “blow your mind”’, i.e., dissolve those structures -of consciousness on which we ordinarily rely for ‘‘sanity”. One who -does not understand such mental events will probably “bug” +into the interior (vs. the social) aspects of a trip is "destroyed" (or +"zonked", "out of his mind", or "spaced"). Contrary to popular +belief, it is entirely possible to "dig" (or enjoy) such experiences. +One can "get into" them if one knows how. One can even dig +experiences which "blow your mind", i.e., dissolve those structures +of consciousness on which we ordinarily rely for "sanity". One who +does not understand such mental events will probably "bug" (bother) one who does, with his irrelevant questions. One who knows -how “high” another is may get a ‘contact high” (empathetic -euphoria) in communicating with him. ‘‘Copping out” means -resorting to conventional vs. ‘“‘hip’’ explanations or behaviors, i.e., +how "high" another is may get a 'contact high" (empathetic +euphoria) in communicating with him. "Copping out" means +resorting to conventional vs. "hip" explanations or behaviors, i.e., giving up. -If something is really ‘‘groovy” (particularly enjoyable) one -may say it is ‘‘crazy”. An ‘“‘out of sight” or ‘“‘far out” (avant garde) -experience is particularly groovy, but not quite “mind blowing”. -People who don’t know how to “groove” are said to be a “drag” +If something is really "groovy" (particularly enjoyable) one +may say it is "crazy". An "out of sight" or "far out" (avant garde) +experience is particularly groovy, but not quite "mind blowing". +People who don't know how to "groove" are said to be a "drag" -TimEForms’ 65 +TimEForms' 65 -(i.e., they reduce one’s joy). Drags tend to “bring down’ or “turn -off” people who would prefer to be “high” or-‘‘stoned”’ (using a +(i.e., they reduce one's joy). Drags tend to "bring down' or "turn +off" people who would prefer to be "high" or-"stoned" (using a psychedelic drug or being high or stoned on, or by, anything else -they happen to be “into” or “grooving on’’). The trick is to “turn -on” (be high on something, not necessarily ‘‘dope”, i.€., any +they happen to be "into" or "grooving on"). The trick is to "turn +on" (be high on something, not necessarily "dope", i.€., any pharmacological substitute) and to stay turned on. Then one can -“grok” (dig communicating, or meditating joyfully and profoundly). +"grok" (dig communicating, or meditating joyfully and profoundly). -If one “flips”, or “flips out”, one may be either particularly -enthusiastic or psychotic, depending on whether such “freaky” -(unusual) experiences are dug or one gets “hung up” (panicked or -very worried) about them. Such “‘hassles” (bothersome trivia, -worthless rituals, meaningless events) are considered to be “drags” or -“downs” by real “‘heads” (regular users of psychedelics). Heads who -“smoke joints” (use marijuana) or ‘“‘drop” (ingest) LSD regularly, +If one "flips", or "flips out", one may be either particularly +enthusiastic or psychotic, depending on whether such "freaky" +(unusual) experiences are dug or one gets "hung up" (panicked or +very worried) about them. Such "hassles" (bothersome trivia, +worthless rituals, meaningless events) are considered to be "drags" or +"downs" by real "heads" (regular users of psychedelics). Heads who +"smoke joints" (use marijuana) or "drop" (ingest) LSD regularly, usually distinguish themselves from those who do so very often (pot or acid freaks), although they may also be music freaks, or print freaks, or sex freaks, etc., depending on which activity they very often engage in to turn themselves on. -Heads who dig “out of sight gigs” (experiences which require -some skill) regularly “rap” (talk intensely) about them with other -heads making similar scenes. “Riffs” are scenes where really good -raps Occur, although uninitiates may “put down’”’ (deplore) or “bring -down” (ruin) them unless caution is exercised. When bad or “heavy” -scenes generate “paranoia” one has to decide whether to “split” -(leave); whether others are “straight” (naive); or represent ‘“‘the man” -(straight authority). Failure to make a decision leaves one “uptight” -(tense) and unable to ‘“‘go” (groove). +Heads who dig "out of sight gigs" (experiences which require +some skill) regularly "rap" (talk intensely) about them with other +heads making similar scenes. "Riffs" are scenes where really good +raps Occur, although uninitiates may "put down" (deplore) or "bring +down" (ruin) them unless caution is exercised. When bad or "heavy" +scenes generate "paranoia" one has to decide whether to "split" +(leave); whether others are "straight" (naive); or represent "the man" +(straight authority). Failure to make a decision leaves one "uptight" +(tense) and unable to "go" (groove). 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 +selves, 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 +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 66 TrmeEForMS -»”» ae ”» ce +»"» ae "» ce -“bags”, “gigs”, ‘‘scenes”, etc. They enjoy “balling” (intercourse) and -instantly recognize cats and chicks who are “into it’. They are: -seldom hassled because they know how to “score” (buy drugs) -without getting “busted” (arrested) or getting “burnt” (buying -counterfeit drugs). They are very “spacey” people who like to go -through their own “changes” so they generally avoid “shrinks” like +"bags", "gigs", "scenes", etc. They enjoy "balling" (intercourse) and +instantly recognize cats and chicks who are "into it'. They are: +seldom hassled because they know how to "score" (buy drugs) +without getting "busted" (arrested) or getting "burnt" (buying +counterfeit drugs). They are very "spacey" people who like to go +through their own "changes" so they generally avoid "shrinks" like the plague. @@ -3460,14 +3462,14 @@ TECHNOLOGY AS ENVIRONMENT Following Hegel, or clinical practice, we may begin anywhere, confident that the whole story will eventually unfold. Previous -work’ suggests that we will reach the heart of the matter faster if we +work' suggests that we will reach the heart of the matter faster if we observe that many of the words selected bear the imprint of the technologies which originally created them. Thus, the central terms which have become the most widely known by reason of frequent repetition are acid and trip. An acid, as -everyone knows, will dissolve most metals. In this context, Leary’s +everyone knows, will dissolve most metals. In this context, Leary's demand that we put all the metal back underground serves to reveal a feeling very common in the subculture, that mechanical and metallic experiences are to be avoided and replaced, hopefully by better ones; @@ -3488,26 +3490,26 @@ Again, as everyone knows, it is not simply the availability of mass transport, but of rapid transit which describes our era of jet planes and 400 horsepower cars. Taken in conjunction with another well-known fact, i.e., that highway accidents claim more deaths than -wars, one begins to account for two more popular metaphors — -speed and crash. In the dialect, ‘‘speed kills” is a familiar graffiti +wars, one begins to account for two more popular metaphors --- +speed and crash. In the dialect, "speed kills" is a familiar graffiti which puns deliberately on highway technology by pointing out that one who goes very fast on drugs is as likely to crash as his highway counterpart. This same awareness of the hurtling pace of our era seems to underlie such words as backwards and forwards, whose drug translations seem to be regressing and accelerating. The word -“rushing” means a particularly delightful experience of those first +"rushing" means a particularly delightful experience of those first few flushes of euphoria that begin many drug scenes. -The word ‘‘scene” of course is usually associated with drama, +The word "scene" of course is usually associated with drama, most often, in our era, with film or tv drama. Similarly, riffs and gigs derive originally from the speech of musicians who performed in these media. Both travel and media experiences may go too slowly, in which case they will be said to drag. -Such “interpretations”, however, -are rather commonplace. -Almost as well-known are the terms “turn on” and “‘turn off’’, which +Such "interpretations", however, -are rather commonplace. +Almost as well-known are the terms "turn on" and "turn off", which remind us, according to McLuhan® of the fact that the psychedelic generation is composed of the first generation of children raised entirely in an electric environment, consisting not simply of tv sets @@ -3528,9 +3530,9 @@ consciousness of the people who live in that era. As McLuhan says, 68 'TimMEForms -the computer is the LSD of the business world’ °. Turning the quote +the computer is the LSD of the business world' °. Turning the quote around, it has been said that acid is the computer of the turned-on -generation. In other words, as noted elsewhere’?, the psychedelic +generation. In other words, as noted elsewhere'?, the psychedelic revolution is the result of the cybernetic one, and is an appropriate response to it. @@ -3539,12 +3541,12 @@ Put it this way: heads are trying to do psychologically what 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”. +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 +vent 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”. +for. Too much of this sort of thing will earn the description "burnt +out". Paradoxically, electric media require more participation be- @@ -3555,19 +3557,19 @@ 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 -“hot”. It was no accident that the generation which insisted on -marching on Washington, called itself “cool”, i.e., responding to the +tion 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 consciousness in a world of vast informational complexity. Political -“trips”, as it were. +"trips", as it were. -When you're “where it’s at”, you are like the diamond stylus +When you're "where it's at", you are like the diamond stylus tracking the grooves of an LP record. Your feelings will follow the changes in the chord structure of the music. One of the best compendia of myths, metaphors and fantasies easily available is the -Beatles’ recently released book of illustrated lyrics. Although books +Beatles' recently released book of illustrated lyrics. Although books TimeEForms' 69 @@ -3581,13 +3583,13 @@ Rockets which must reach transorbital velocities (beyond 25,000 miles per hour) are not now readily available to the common man except as he imaginatively identifies with the astronauts who recently landed again on the moon. This relative unavailability -should not hide the fact that this extension of man’s ecosphere, even +should not hide the fact that this extension of man's ecosphere, even beyond the media extensions of his nervous system, was the principal value of the journey. Hence, we should not be surprised to note that -the words “spaced out” or ‘‘spacey”’ are the most recent additions to +the words "spaced out" or "spacey" are the most recent additions to the psychedelic dialect, since the technology of space flight is the most recent extension of our technological environment. Similarly, -since, it is absolutely essential for NASA’s computers to include in +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- @@ -3626,7 +3628,7 @@ whether the subculture is sharply aware of its technosphere; few will argue that it is not. What we wish to discuss is whether the forms of awareness they cherish are real, sound and healthy, or are they unreal, unsound and unhealthy? We want to know whether the -language of this subculture “describes things that aren’t there”; in +language of this subculture "describes things that aren't there"; in short, whether radicals are experiencing the sociological equivalent of an hallucination in their hopes for social change. @@ -3636,7 +3638,7 @@ THE MIND METAPHOR Hang ups, hassles, bum trips, visions, crashes, paranoia, flips, freak outs, being stoned, zonked, spaced, and vibrations, are words which the psychedelic dialect uses to describe forms of consciousness -which are readily admitted to characterize the subculture’s style of +which are readily admitted to characterize the subculture's style of awareness. In short, they are far from oblivious to what we might call fixations, obsessions, psychiatric episodes, hallucinations, depressive states, paranoia, lapses of consciousness, frenzies, narcosis, euphoria, @@ -3677,15 +3679,15 @@ Although the answer to this question goes to the heart of the matter, and will help us to distinguish sound from unsound myths, metaphors and fantasies, there is one further paradox we must confront before we can spell the answer out. It was to this final -paradox that Wittgenstein alluded when he said: ‘“‘Whereof man -cannot speak, thereof should man be silent’’!*. He referred to the +paradox that Wittgenstein alluded when he said: "Whereof man +cannot speak, thereof should man be silent"!*. He referred to the fact that in each of our lives, we fling a bridge of shared meaning across that chasm which separates our tiny individualities from that massive infinity which is the universe of all (or no) meaning. Culturally, we know that a population will collectively erect -‘this bridge by consensually validating a set of beliefs, or myths, +'this bridge by consensually validating a set of beliefs, or myths, which enable the consciousnesses of that people to be shared. Yet, like the fantasies which egos erect to preserve sanity, they remain largely out of awareness, i.e., unconscious. When challenged, such @@ -3718,7 +3720,7 @@ 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- +so-called "scientific assistance" (e.g., psychotherapy) just as perempt- orily as science rejects theirs. Which both of them, in fact, do.'4 @@ -3730,8 +3732,8 @@ preference for those forms of consciousness he consensually shares with the members of his own subculture, the more likely is his arrest. How do we know that his feelings of profound distrust are sound or unsound merely by listening to him, when the establishment -constantly barrages him with “information” saying that he and his -whole subculture are ‘“‘sick”. More to the point, how is be to know? +constantly barrages him with "information" saying that he and his +whole subculture are "sick". More to the point, how is be to know? Faced with a culture which seems to him to prefer to remain unconscious of its own genosuicidal tendencies, how can we expect his culture to trust ours? And it is no use arguing that each culture @@ -3754,7 +3756,7 @@ the impacts of the technologies rampant in our society, since each is quite distinct, and we scientists know that it is not permitted to add apples, oranges, and say, pills. But even if we had simple numbers measuring the impact of our several technologies, we would be -forced to multiply, not add them, to approach their true impact — +forced to multiply, not add them, to approach their true impact --- which I believe to be so vast and far-reaching in their multiple impact that nothing comparable has ever before happened to the human species. I think the total impact of the technologies of our age has @@ -3767,9 +3769,9 @@ seem to be an hallucination. All human cultures so far have been characterized by a pace of evolution sufficiently slow to permit parents to transmit their lifestyles to their young. Apes did this, but poorly, since their communications were restricted to a relatively few -media, such as imprinting’ *, kinesics!®, or direct mimicry. Humans +media, such as imprinting' *, kinesics!®, or direct mimicry. Humans mastered another whole universe of symbols when the neocortex -permitted the invention of language’? and other symbolic media, +permitted the invention of language'? and other symbolic media, €.g., music, paint, sculpture, etc.* But 20th century technologies have changed all that, for we now invent culture faster than we can transmit it, even with electronic media which process billions of bits @@ -3780,14 +3782,14 @@ which prompted Margaret Mead to observe that now, for the first time in history, our children must become our teachers.'® But even -“and vice versa +"and vice versa 74 TimeEForRMS that forecast seems optimistic, since there is no guarantee that we -could learn fast enough even if we tried, and we don’t even seem to +could learn fast enough even if we tried, and we don't even seem to be trying. @@ -3807,7 +3809,7 @@ that we must soon learn to make love, not war. A generation whose vision is so drastically other than ours -might well regard itself as “freaks”, that is, a race of mutants who +might well regard itself as "freaks", that is, a race of mutants who find themselves alone and afraid in a world they most emphatically did not make, but who accept the responsibility to make it over, lest they too perish. @@ -3818,7 +3820,7 @@ are like blind men walking the steep cliffs of species suicide, and that their communal philosophy of brotherhood promises a better chance of species survival than the bureaucracies we presently inhabit. I am saying that very often, we accuse them falsely of hallucinating -because they see things we say aren’t there because we refuse to look +because they see things we say aren't there because we refuse to look at them, e.g., imperialism, genocide, racial oppression, ecological poison, and a generalized reign of psychological terror and violence supported by threats of nuclear and/or germ warfare. In such a @@ -3832,10 +3834,10 @@ than is rightfully theirs, we must recognize that their responsibilities TimEForms 75 -are as staggering as their ‘“‘pathologies’’. 1 do not claim that they are +are as staggering as their "pathologies". 1 do not claim that they are without pathology, that all their myths are right, that every metaphor they use to distinguish themselves from us is true, that -each fantasy is beautiful and fine and good. There are “‘sick”’ ones, to +each fantasy is beautiful and fine and good. There are "sick" ones, to be sure, and broken ones, and lost ones. @@ -3846,8 +3848,8 @@ another, in cross-currents which pull us now one way, now another. Therefore, it no longer suffices to say that we live in an age of anxiety, or a period of alienation, or an era of anomie, because, in our time, those pathogens are not only chronic but accelerating their -“influence. It seems, to paraphrase Shakespeare, that time itself is out -of joint, a condition we have termed “achrony”. +"influence. It seems, to paraphrase Shakespeare, that time itself is out +of joint, a condition we have termed "achrony". Achrony describes the plight of those caught between discrep- @@ -3938,7 +3940,7 @@ universal. 3. BUCKMINSTER FULLER, 1970. Is the human an accidental theatergoer who happened in the -play of life —to like it or not—or does humanity perform an +play of life ---to like it or not---or does humanity perform an essential function in Universe. We find the latter to be true.. .In 1951 I published my conclusion that man is the antientropy of Universe. Norbert Weiner published the same statement at the same @@ -3956,15 +3958,15 @@ foresee his success despite his negative inertias. This means things are going to move fast. -5. THE BEATLES — IN ABBEY ROAD. -‘And in the end +5. THE BEATLES --- IN ABBEY ROAD. +'And in the end the love you take is equal to the love -you make.” +you make." Rap II -Wouldn’t it be a groove if we could sit back now and breathe a +Wouldn't it be a groove if we could sit back now and breathe a satisfied sigh of relief now that the sixties are over, and say, well, we @@ -3972,14 +3974,14 @@ made it through. It certainly was a freaky 10 years. Computers, acid, rock. Whew. -Of course, we can’t. Now world ecology has to be done, or no +Of course, we can't. Now world ecology has to be done, or no TimeEForms 79 more man. Tempting as it might be to rest a while, we know we -either put the planet together in a new way or we’re finished. Done. +either put the planet together in a new way or we're finished. Done. There seem to be a number of approaches. @@ -3987,49 +3989,49 @@ There seem to be a number of approaches. 1. SOME SAY: -We’d better hurry up and industrialize the “‘developing” nations -or they’ll gang up and wipe us out. Spread the wealth. Sure, -capitalism isn’t a perfect system, but what is. Industrialization would -at least feed ’em and clothe ’em, right? +We'd better hurry up and industrialize the "developing" nations +or they'll gang up and wipe us out. Spread the wealth. Sure, +capitalism isn't a perfect system, but what is. Industrialization would +at least feed 'em and clothe 'em, right? 2. OTHERS SAY: -Listen, that capitalist rap is thirty years dead, man. Haven’t you +Listen, that capitalist rap is thirty years dead, man. Haven't you heard about electronics and the second industrial revolution. We -don’t process matter (energy) anymore — we process information. -People don’t have to work, pulling levers any more. Any repetitive +don't process matter (energy) anymore --- we process information. +People don't have to work, pulling levers any more. Any repetitive process can be programmed, electronically. Automated, man. 3. OTHERS: -What are you guys talking about. Don’t you realize that we’re in -the mess we’re in because nobody paid any attention to the systems +What are you guys talking about. Don't you realize that we're in +the mess we're in because nobody paid any attention to the systems those automated processes are part of, so now we have a polluted planet. From now on, we have to figure how automation relates to -the ecosystem. Haven’t you ever heard of feedback. You know, -where the “effect” loops back to influence the “‘cause”. From now +the ecosystem. Haven't you ever heard of feedback. You know, +where the "effect" loops back to influence the "cause". From now on, we either plan for how our machines feed back on our life styles, -or, like Leary said, all the metal back underground. I’m not for +or, like Leary said, all the metal back underground. I'm not for electronic laissez-faire either, man. 4. STILL OTHERS: I find it hard to get into your progress metaphors. They all seem -to ignore the terrible pain we’re all in. | mean, how can you dream of +to ignore the terrible pain we're all in. | mean, how can you dream of rosy futures while Vietnam is tearing the skins off hundreds of thousands of young guys like us, while the pigs are practicing genocide on the panthers, while the trial is screaming that justice is -only for the silent majority. Not to mention what they’re doing to +only for the silent majority. Not to mention what they're doing to us. 80 TrmeForms -My scene is to let it bleed. 1 don’t wanna fix it. It’s broke, man. +My scene is to let it bleed. 1 don't wanna fix it. It's broke, man. We need a new one. So, some of us got our shit together, built a dome out in New Mexico, and we live close to the land. No more mine-yours games, no more technology. Just getting into each other, @@ -4039,12 +4041,12 @@ man, finding that quiet still center within ourselves. 5. OTHERS STILL: Jesus. You sit out there in the woods all peaceful and groovy -but somebody else has to keep them off’ your back. You think -they’re gonna leave you alone, man, with your “sexual communism” -and your dope and your ‘‘deprived”’ children. You think you can just -concentrate on what’s going on inside your head, and make believe -you don’t hear the whole civilization crashing into ruins all around -you. Wake up, man. They’re killing your brothers and your sisters +but somebody else has to keep them off' your back. You think +they're gonna leave you alone, man, with your "sexual communism" +and your dope and your "deprived" children. You think you can just +concentrate on what's going on inside your head, and make believe +you don't hear the whole civilization crashing into ruins all around +you. Wake up, man. They're killing your brothers and your sisters right now, and you're next. @@ -4053,7 +4055,7 @@ Rap III 1. FIRST OBSERVER: -Obviously, they’re all correct. The electronic industry is +Obviously, they're all correct. The electronic industry is probably more aware than they are that national boundaries are obsolete. The synchronous satellites are only the top of the iceberg. Trans-national conglomerates became necessary as soon as data banks @@ -4063,11 +4065,11 @@ beyond national boundaries. The problem is not whether to spread the wealth, but how. -Right now, we’ve got three political ecosystems; — us, the Russians, -and the Chinese — worrying about how to get the Africans and the -rest of the “‘little” countries on their side, like South America, or +Right now, we've got three political ecosystems; --- us, the Russians, +and the Chinese --- worrying about how to get the Africans and the +rest of the "little" countries on their side, like South America, or India, or the Middle East. To borrow a phrase from the kids, the -concept “nation” is not where it’s at. The problem is, how do we get +concept "nation" is not where it's at. The problem is, how do we get beyond ideologies and belief systems which define spreading the wealth as imperialism, Communism, Maoism, what have you. Personally, I think the kids are gonna do it. I mean, kids all over the @@ -4077,7 +4079,7 @@ TimEForms 81 planet are more like each other than they are national citizens, and I -give them a lot of credit. They’re gonna do it. I’m confident. +give them a lot of credit. They're gonna do it. I'm confident. 2. SECOND OBSERVER: @@ -4085,35 +4087,35 @@ give them a lot of credit. They’re gonna do it. I’m confident. Sure, sure, the kids are a new post-industrial culture, beyond ideology and all that. Sure they live in an electronic ecosphere communicating planetary consciousness with each other like puppies -at the teat. They don’t have to work because the computers will do it -all. Don’t you see, though, that that is precisely the problem. They -have to come up with a new “post cultural’’ culture so they’ll be able -to live in their electronic ecosphere, but there’s absolutely no +at the teat. They don't have to work because the computers will do it +all. Don't you see, though, that that is precisely the problem. They +have to come up with a new "post cultural" culture so they'll be able +to live in their electronic ecosphere, but there's absolutely no precedent for coming up with a new planet-wide post-electronic culture. So how, to borrow your phrase, are they gonna do it. Even -the universe didn’t do it ex nibilo. +the universe didn't do it ex nibilo. 3. THIRD OBSERVER: -They won’t have to. Didn’t you hear ’em talking about +They won't have to. Didn't you hear 'em talking about cybernation and systems theory. Our minds boggle at the thought that each and every last unintended consequence of every little flea bitten automated factory product will have to be reckoned into the -bargain, but, fer chrissakes, that’s what computers are, don’tcha see, +bargain, but, fer chrissakes, that's what computers are, don'tcha see, the screw driver that comes with the general systems theory manual. Instead of thinking about the hardware all the time, try to realize that the kids are designing the software. What do you think rock and -roll is. What about those costumes. Aren’t their communes attempts +roll is. What about those costumes. Aren't their communes attempts to get past the wreckage of the nuclear family, that casualty of industrialism? Their whole generation seems marvellously capable of responding to our technosphere with an ecosphere of their own. -Don’t you think the kids raised on computers and television, the kids +Don't you think the kids raised on computers and television, the kids now in grammar school, are going to be sufficiently flexible to take -the steps they’ll have to take. I think, just as the industrial generation +the steps they'll have to take. I think, just as the industrial generation came up with liberalism, and the computer generation came up with acidoxy, well, in the same way, the current generatibn is gonna come -up with a hip version of cybernetics. They’ve had their McLuhan to +up with a hip version of cybernetics. They've had their McLuhan to cut their eye teeth on, so their politics is McLuhanesque. Look at Abbie Hoffman. Uses the media like a stick ball bat. He knows about feedback, let me tell you. And his kids are not gonna take any @@ -4123,20 +4125,20 @@ feedback, let me tell you. And his kids are not gonna take any nonsense from trans-national conglomerates or the Soviets or the -Maoists. They’re gonna use the planet’s media like Tom Paine used +Maoists. They're gonna use the planet's media like Tom Paine used pamphlets. I think technology has met its match in the next -generation. They’re gonna make it serve them, not serve it, because -they’re not content to be the software for a hardware they can’t +generation. They're gonna make it serve them, not serve it, because +they're not content to be the software for a hardware they can't control. -Don’t tell me about no precedents. They’ve got plenty, and +Don't tell me about no precedents. They've got plenty, and then some. 4. FOURTH OBSERVER: -You're all missing the point, although I agree with what’s been +You're all missing the point, although I agree with what's been said. Using your own cybernetic metaphors, you could arrive at a more general formulation than you have, instead of getting stuck on the particulars, as I think you have. Look. Even Marx recognized that @@ -4146,22 +4148,22 @@ electronic technology and they obligingly come up with hip cybernetics. The point is, can they come up with a new culture before a new hardware system elicits it. In other words, if a new consciousness is always a response to a new technology, how do we -know that the technologies now on our drawing boards — say, -Tri-d —are going to elicit a brand of culture that will get us -by — that is, insure species survival. The problem, it seems to me, Is +know that the technologies now on our drawing boards --- say, +Tri-d ---are going to elicit a brand of culture that will get us +by --- that is, insure species survival. The problem, it seems to me, Is much more serious than you guys seem to have seen. Put it this way. What if man is a feedback loop for planetary -evolution, that is, man’s role is to monitor life on the planet. If so, he +evolution, that is, man's role is to monitor life on the planet. If so, he may be able to adjust a few things here and there, turn a few dials so -the boilers don’t blow up, so to speak. But that doesn’t give us any +the boilers don't blow up, so to speak. But that doesn't give us any guarantee that he can design a better planet, or a better man, for that matter. -I’m asking whether the feedback theory of conciousness -provides any hope at all. If it’s an after-the-fact mechanism, | don’t +I'm asking whether the feedback theory of conciousness +provides any hope at all. If it's an after-the-fact mechanism, | don't think it offers us any hope at all. More specifically, if you think all those kids out in those communes are doing anything more than @@ -4169,13 +4171,13 @@ those kids out in those communes are doing anything more than TimEForms 83 -becoming conscious of their condition after they’re in it, I’d like to +becoming conscious of their condition after they're in it, I'd like to be told about it. 5. FIFTH OBSERVER: -You don’t understand feedback, or some other other things I’m +You don't understand feedback, or some other other things I'm gonna tell you. Let me start with an example. You know what happens after a forest fire. The forest goes into a condition of positive feed, proliferates like mad, changes its rate of growth, not @@ -4192,21 +4194,21 @@ say. Now, very similar processes occur in human populations. You can see it in demographic systems, and even more generally, you can see it in norm systems, that is, in whole cultures. You can even see it -in psychological terms, when kids “blow their minds” with some +in psychological terms, when kids "blow their minds" with some chemical or other, which removes the nice neat negative feedbacks -imposed on them by their surrounding ecosystems, let’s say, families +imposed on them by their surrounding ecosystems, let's say, families and/or schools. -Similarly, when a new technology is introduced, you don’t just -get a response to it — you temporarily release the culture from its +Similarly, when a new technology is introduced, you don't just +get a response to it --- you temporarily release the culture from its priorly programmed equilibrium with its peer cultures so that, for a while, its inhabitants are freed up to grow wild for a time, before a new set of negative feedbacks lock in. I see it as a kind of breathing, a kind of rhythm characteristic of -any system. Call it cybernetic music, if you want. So, if I’m right, +any system. Call it cybernetic music, if you want. So, if I'm right, what this means is that the whole electronic revolution did not just spawn a bunch of hairy rock and roll respondents, although it certainly did that. But not just that. It cut loose a generation of kids @@ -4218,14 +4220,14 @@ with feedback loops still hooked into the old Newtonian mechanics. 84 TimeForms -The point is, when electricity turned ‘em on (by turning +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- +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 -before. Ex nibilo. Whether they’re new forms of consciousness on a +brium. 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 seems to do it. And I think the kids are catching on to that fact. @@ -4243,42 +4245,42 @@ 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 -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 +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 to talk about cultural disintegration without also talking about new forms of cultural (or post-cultural) integration. -Now don’t get me wrong. I’m not saying that there seem to be +Now don't get me wrong. I'm not saying that there seem to be nice neat forces at work in the universe which we can ride like surfers -so we have nothing to worry about. That’s sort of like saying isn’t it +so we have nothing to worry about. That's sort of like saying isn't it nice our legs just reach the ground. I see nothing in these generalizations to guarantee that man the species has to make it. -Maybe we’re dinosaurs and maybe there’s a new environment -growing that we can’t live in. +Maybe we're dinosaurs and maybe there's a new environment +growing that we can't live in. TrmeForms 85 -But I don’t think so. I think what’s happening is that we’re +But I don't think so. I think what's happening is that we're gradually beginning to use more and more of those neurons the -shrinks are always telling us we're only using 5% of, that we’re giving +shrinks are always telling us we're only using 5% of, that we're giving ourselves challenges now that force us to become the creators, rather than the creatures, of evolution. It may be, and I think it is, that the -time has come for us to think of “consciousness” and “‘culture’’ as -only 2 of a larger set of parameters, and that they’re not particularly +time has come for us to think of "consciousness" and "culture" as +only 2 of a larger set of parameters, and that they're not particularly cordial ones at that, locked as they always have been, till now, in a -series of feedback loops we don’t particularly care for anymore. And -the guys who say there are no ways out haven’t got a shred more +series of feedback loops we don't particularly care for anymore. And +the guys who say there are no ways out haven't got a shred more evidence than the guys who say there are. -I dunno. Wasn’t it James who said there are forms of +I dunno. Wasn't it James who said there are forms of consciousness as different from what we call normal waking -consciousness as that is from sleep. Seems like there oughta be. I’d -hate to think we’re the most advanced life forms in the universe. +consciousness as that is from sleep. Seems like there oughta be. I'd +hate to think we're the most advanced life forms in the universe. Metarap I @@ -4289,13 +4291,13 @@ Timaios: Not bad. Not bad at all. Mathematicians recovered quickly when Godel showed them no postulate system can remain perfectly consistent if carried far enough. Reimann took them beyond Euclidean space. Einstein of course opened the way for -new theories of time, but they’re still a little wary. It’s hard for -them to think without simultaneity — makes them feel the -universe isn’t there, you know. Still, they’ve developed the +new theories of time, but they're still a little wary. It's hard for +them to think without simultaneity --- makes them feel the +universe isn't there, you know. Still, they've developed the calculus. Made some moon shots already. -Critias: That’s promising. How about their music? +Critias: That's promising. How about their music? Timaios: Same there. Looks good. They went atonal a while ago. @@ -4305,7 +4307,7 @@ in their primitive way. Some of the abstract ballet is magnifi- cent too. -86 ‘TimEForMS +86 'TimEForMS Critias: Art? @@ -4313,17 +4315,17 @@ Timaios: Earthworks. Holograms. Light. Fine. Very fine. Critias: Physics? -Timaios: Wonderful. They’re just crossing the bridge between -sub-atomic “‘particles” and sub-nuclear fields. Fellow named +Timaios: Wonderful. They're just crossing the bridge between +sub-atomic "particles" and sub-nuclear fields. Fellow named Gellmann looks very promising, and another named Feinberg may just have a way for them to generalize Einstein. A few of -them are trying to detect gravity waves. Shouldn’t be long +them are trying to detect gravity waves. Shouldn't be long before they master them. Also, some pretty interesting things happening with lasers, communications hardware, and the like. More interesting, some are beginning to wonder why some life -forms (populations of bacteria, for example) seem to “‘obey the -same laws’’, as they say, that populations of gas molecules do. -Shouldn’t be long before they find that the rate of negentropy +forms (populations of bacteria, for example) seem to "obey the +same laws", as they say, that populations of gas molecules do. +Shouldn't be long before they find that the rate of negentropy is very slow at the gas level, and gets faster as you go up the evolutionary scale. @@ -4333,27 +4335,27 @@ those deadly systems? Timaios: Yes, but the young seem to be withdrawing from all that. -Culture lag. There are still a large number of “neutral” -technicians employed in war industries but I think it’ll phase +Culture lag. There are still a large number of "neutral" +technicians employed in war industries but I think it'll phase itself out as the young mature. Critias: How about their therapists. How far have they gotten? -Timaios: That’s a bit more complex. Some overlap with the social -scientists, but they’re all so stuck in their craft unions. The +Timaios: That's a bit more complex. Some overlap with the social +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 +ning to see' that any level below can be programmed by the next TimEForms 87 -level up. Like the physicists. Too bad they don’t talk to each +level up. Like the physicists. Too bad they don't talk to each other very often. Social Psychiatry looks good, if they can figure out a way around the so-called community mental health centers, which got coopted by all that money. But the @@ -4362,20 +4364,20 @@ and the Puerto Ricans. Magnificent people. Great dignity. Critias: An old story. The people grow beyond their chains. Tell -me — is there joy? +me --- is there joy? Timaios: Among the youth. They are the only ones. They found certain chemicals, much like the Hindi used to use, and released themselves from the self-prisons which mirrored their machines. -It wasn’t long before they found that transcendence could be +It wasn't long before they found that transcendence could be facilitated if one had enough friends of like mind. At first, they used them mainly as aphrodisiacs, but they soon found the experience of awe was a door to higher realms. Very hard for them to do, since their whole culture was going the other way, so to speak. But they are doing it. They rear their children differently, they revere each other, stare gently into each -other’s eyes for long periods. What is most promising is that +other's eyes for long periods. What is most promising is that they now experience time dilation, in which, as you know, minutes seem like hours, hours seem like days, and days seem like weeks. During such experiences, when the veils of illusion @@ -4399,7 +4401,7 @@ Critias: Have they begun temporal design? 88 TrmeForMSs -Timaios: Not yet. But, as I say, they’re beginning to rear their young +Timaios: Not yet. But, as I say, they're beginning to rear their young differently, as citizens of the planet who.cannot bear to see any starve while they have food, any killed while they have life, any lonely while they have mates. They do not tolerate wealth while @@ -4444,7 +4446,7 @@ For the most part, the observations were carried out with one or another drug the focus of our investigation. For example, we examined the heroin scene and reported on it to the exclusion of the other drugs concurrently used by the heroin users. Similarly our -investigation of so-called “glue sniffers” was conducted and reported +investigation of so-called "glue sniffers" was conducted and reported separately. The same is true of our reports of the psychedelic scene. @@ -4459,7 +4461,7 @@ mysteries are understood in the various disciplines, ranging from astrophysics to anthropology. Our attempt has been to derive a set of generalizations descriptive of time processes in ANY discipline, in other words, the study of time itself, not simply the time of the -physicist or the psychologist. We call this study ‘““CHRONETICS”, +physicist or the psychologist. We call this study "CHRONETICS", and define its scope as the study of temporal processes in their own right. We seek, in short, to determine whether there are general laws which all time processes obey, and if so to determine what they are. @@ -4474,9 +4476,9 @@ 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 +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 +tion 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 @@ -4486,7 +4488,7 @@ 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 +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 @@ -4531,16 +4533,16 @@ course, more. Much more. How do drugs alter these processes? 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, +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- +employ Osmond's term. As every neurologist knows, heroin, mor- phine, methadone, ez.al., have the property of constricting the pupils -of the eye, which the street talk calls being “‘pinned”’. Of course this +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 -proportion to dosage. The “input” function to the higher cortical +proportion to dosage. The "input" function to the higher cortical centers is sharply reduced by narcotics, not only visually, but across thé entire sensorium. @@ -4548,11 +4550,11 @@ thé entire sensorium. Subjects report that the heroin high is like the astronauts perspective in that time changes in the environment are seen as from a great height, so that the net effect is an experience in which things -seem to go very slowly, if at all. At high dosages, “time seems to -stand still”, so that the euphoric experience of timelessness seems +seem to go very slowly, if at all. At high dosages, "time seems to +stand still", so that the euphoric experience of timelessness seems paradoxically to last forever. This helps to understand why the heroin experience is so cherished by those who cherish it. Even -though, to the outside observer it seems to last for such a “short” +though, to the outside observer it seems to last for such a "short" time, to the serious heroin user, time seems to have stopped, and his joy is eternal. Our subjects report it is exactly this temporary eternity they seek. So do the makers of the 7,000 year old Sumerian @@ -4564,30 +4566,30 @@ tablets which instruct the religious novice in its preparation. Ups, on the other hand, have an entirely different set of subjective reports associated with them. One subject described his -experience of ‘‘meth”’ (speed) as follows: +experience of "meth" (speed) as follows: -Hey, man, dig it, here’s how it feels. . . .Do you like +Hey, man, dig it, here's how it feels. . . .Do you like to drive fast in your car, man. Imagine you have this racing car, see, with no windshield, see, and, they say you can have NYC all to yourself with all the other cars gone. So you go speeding around corners at 90 and open up to 200 miles an hour along Park Avenue, man, whizzing, and spinning around the whole city all to yourself. You can do -anything as you want, an’ you can go as fast as you want +anything as you want, an' you can go as fast as you want to go. Dig it man, imagine all that power just walking, man, or screwing. Wow. Clinicians will be sensitive to the omnipotent undertones in our -subject’s report, to the grand ideas of power and exhilaration. They -will not be unfamiliar with the fact that ‘coming down” or -“crashing” from ‘‘speed” (meth) is severely depressing, often to the +subject's report, to the grand ideas of power and exhilaration. They +will not be unfamiliar with the fact that 'coming down" or +"crashing" from "speed" (meth) is severely depressing, often to the point of persecutory ideation and feeling characteristic of the paranoid experience. -Note, however, in our subject’s report that it is the rate of his +Note, however, in our subject's report that it is the rate of his experience he centrally cherishes. So much is this the case that he will often use too much, then resort to barbituates to slow down, in what soon becomes a cycle of speeding, slowing, then speeding again, @@ -4599,9 +4601,9 @@ one were trying to move faster than time itself, squeezing in more than mere clock time permits. -Speed “freaks”? are notorious broadcasters, who will talk +Speed "freaks"? are notorious broadcasters, who will talk without interruption for 4 or 5 hours, at a very fast clip, usually to -the considerable consternation of their ‘‘straight’” friends. They +the considerable consternation of their "straight" friends. They believe they understand things superbly well and deeply for the first @@ -4616,13 +4618,13 @@ processed faster. It is exactly this rapid illumination speed freaks report they want. -‘Heads’ or adepts of the psychedelic experience well know that +'Heads' or adepts of the psychedelic experience well know that trips seem to last far longer than clock time measures. Even a half a marijuana cigarette will permit the smoker to feel that a three minute musical selection has the temporal characteristics of a symphony and the four hour high correspondingly feels like 8 or 10 hours. Acid (LSD) a far more potent drug, is almost impossible to describe to -those who have not experienced it. Like sex, talking about it doesn’t +those who have not experienced it. Like sex, talking about it doesn't quite convey the qualities of the experience. For, in additon to its ability to vastly expand the range of sensory delights, LSD induces the most complex chronetic patterns yet known to man, such that @@ -4631,7 +4633,7 @@ experience. Moments of eternal stillness alternate with extremely rapid pulsations and rhythms: feelings of rest, velocity, acceleration, and changes in acceleration are common, and reports of even more subtle and complex changes in time experience are common. That -this experience is deliberately sought is indicated in McCluhan’s +this experience is deliberately sought is indicated in McCluhan's aphorism that the computer is the LSD of the business world (just as) LSD is the computer of the counter culture. @@ -4641,12 +4643,12 @@ information at extremely high speeds. Computers operate in nanosec- onds. 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 +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-blow- +ing".) 94 TimeForMs @@ -4654,8 +4656,8 @@ ing”’.) It is exactly this experience of sensory overload, de-program- ming, 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 +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 chronetic changes LSD includes are cherished by those who favor LSD, as well as the feeling that a 12 hour experience of this sort is @@ -4671,25 +4673,25 @@ 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 instru- +ment" 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 +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 -change experienced by differing classes in America,” a clear pattern +change experienced by differing classes in America," a clear pattern 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 +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, 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. +around Marx's classic phrase that religion is the opiate of the people. TimeForms 95 @@ -4703,16 +4705,16 @@ becoming more widely known every day. The upper lower and the lower middle classes are not, as a group, experiencing a rate of social change identical to the lowest class. In fact, it seems that we have an explanation for the popularity -of “ups’’ in this population when we note that their wish to “catch -up” with the bourgeoisie who are “moving up” faster than they is +of "ups" in this population when we note that their wish to "catch +up" with the bourgeoisie who are "moving up" faster than they is temporarily granted by a class of drugs whose property is to confer -the illusion of acceleration. Note also that the illusions of ‘‘progress”’ -and “getting ahead” are beliefs entertained by this group far more +the illusion of acceleration. Note also that the illusions of "progress" +and "getting ahead" are beliefs entertained by this group far more actively than the lowest class, who despair, or the upper middle class, -who pride themselves on “having arrived”. The “violence” often -attributed to the “coarse, gruff, working culture” is not untouched -by speed’s illusion of omnipotence, nor by its stimulation and -feelings of social persecution. They “go”’ together, as it were. +who pride themselves on "having arrived". The "violence" often +attributed to the "coarse, gruff, working culture" is not untouched +by speed's illusion of omnipotence, nor by its stimulation and +feelings of social persecution. They "go" together, as it were. The most rapid rate of change in our society is experienced by @@ -4727,7 +4729,7 @@ TV was born, and study after study reveals they spent more time in front of their TV sets than they did before parents and teachers combined. Not to mention books, magazines and films. Or the threat of nuclear holocaust. Or planetwide pollution. Confronted with the -massive responsibilities to “‘solve’’ these massive crises, knowing that +massive responsibilities to "solve" these massive crises, knowing that species Man will not long survive unless be quickly devises ways and means to turn away from a chemical which confers the ability to process huge amounts of information in a very short time. For theirs @@ -4744,7 +4746,7 @@ patience with the slow moving institutions which thus double bind them is therefore somewhat astonishing. -Let us hope it doesn’t wear too thin. For they are, literally, our +Let us hope it doesn't wear too thin. For they are, literally, our future. It is for them that we must attempt to discern the laws of time and change, for without knowledge of these laws, we seem, as a species, about to perish. With such laws, hopefully, the next @@ -4762,12 +4764,12 @@ FREQUENCY AND FORM What I am doing with my life is building a set of generalizations comprehending how time works. I call thé comprehension of the -time laws of any process ‘‘chronetics”’. +time laws of any process "chronetics". -I’ve been working at it a “long” time and have done it in some -strange places. Like, a dissertation on Plato’s theory of time, which -started in 58 but didn’t come till ’63. Like, in ’65 getting a +I've been working at it a "long" time and have done it in some +strange places. Like, a dissertation on Plato's theory of time, which +started in 58 but didn't come till '63. Like, in '65 getting a videotape system installed in a family therapy agency so that families and therapists could play back their sessions during their sessions. Like getting headaches trying to transform the laws of general @@ -4781,50 +4783,50 @@ some thoughts on the time forms of current communication events. As everybody knows, Universe is not a very large expanding -balloon with galactic light bulbs interspersed “‘at” varying distances. +balloon with galactic light bulbs interspersed "at" varying distances. Einstein told us Universe is not a simultaneous assembly of things. -Universe isn’t there — in fact, man’s invention of the concept reveals +Universe isn't there --- in fact, man's invention of the concept reveals his terror crouching behind a facade of omniscience. Currently, our -mythos is that Universe is “really” atoms (i.e., waves of energy +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 -form of man’s wish to evade the terror which would flood him were +thing 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 98 TImMEFORMS -of this saving illusion is hubris — pride — the myth of individual -autonomy, the ‘pursuit of loneliness”. Freud once wrote that the +of this saving illusion is hubris --- pride --- the myth of individual +autonomy, the 'pursuit of loneliness". Freud once wrote that the human central nervous system works like the osmosis process of the cell wall, whose main function is to keep some fluids in but most -fluids out. Fuller suggests the inside is the inside of the outside — the +fluids out. Fuller suggests the inside is the inside of the outside --- the outside the outside of the inside. Laing ponders why some people -who spit in a glass of water can’t — can’t drink it. Others can. Recent -experiments by Italian physicists, who ran electrons going “‘one way” -against positrons going “the other”, both “at’’ the speed of light, lead -them. to believe there’s another whole realm ‘‘underneath” quantum -atomics which is continuous, i.e., not ““composed” of quanta, but of +who spit in a glass of water can't --- can't drink it. Others can. Recent +experiments by Italian physicists, who ran electrons going "one way" +against positrons going "the other", both "at" the speed of light, lead +them. to believe there's another whole realm "underneath" quantum +atomics which is continuous, i.e., not "composed" of quanta, but of processes. -So in my view, there is no Universe anywhere, “at” any instant, -for there are no instants. Better — “‘there”’ isn’t. Time is. What seems +So in my view, there is no Universe anywhere, "at" any instant, +for there are no instants. Better --- "there" isn't. Time is. What seems to be happening is a myriad of energy rates dyssynchronously modulating. Nobody seems to know why there are different rates, or -how they change. Recent speculations include a realm on the “other -side” of the light velocity barrier wherein “particles” only go faster +how they change. Recent speculations include a realm on the "other +side" of the light velocity barrier wherein "particles" only go faster than light, and if they slowed down to light velocity would annihilate as in E=mc? (F einberg). Others, at the Princeton Center where -Einstein thought, wonder if there isn’t a realm under the atoms -where time ‘‘goes the other way, or not at all.” +Einstein thought, wonder if there isn't a realm under the atoms +where time "goes the other way, or not at all." -What I’m trying to suggest, in mosaic, is a Universe of varying +What I'm trying to suggest, in mosaic, is a Universe of varying frequencies, in which occasional synchronicities are called communi cation. @@ -4843,25 +4845,25 @@ No communication. TimeForms 99 -Hence, Fuller says, human “sensory equipment can tune +Hence, Fuller says, human "sensory equipment can tune directly with but one millionth of the thus far discovered physical Universe events. Awareness of all the rest of the millionfold greater than human sense reality can only be relayed to human ken through instruments devised by a handful of thought employing individuals -anticipating thoughtfully the looming needs of others.”’ +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, -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 +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 far. Even if the spectrum is mot that large, it serves as a perspective -on which to map the tasks of software design. Like Huxley’s remark +on which to map the tasks of software design. Like Huxley's remark that any good plumber could have done better than god-evolution with the human appendix, it seems to be the case that the human sensory channels are fairly crummy samplers of the range of universe @@ -4869,27 +4871,27 @@ frequencies. Hence, any software system which sets the outer limits of its responsibility as fostering the synchronicity of present human wavelengths could be guilty of a reactionary nostalgia. Filling in the gaps of the sensory range now is a tactic worthy of admiration, but it -shouldn’t be confused with the grand strategy which, minimally, in +shouldn't be confused with the grand strategy which, minimally, in my opinion, must include not only the design-expansion of the realm of human experience, but the design expansion of the range of synchronicities in our local region of universe. Man may be -negentropy, but there’s more to Universe negentropy than man. How +negentropy, but there's more to Universe negentropy than man. How to tune in on that is the larger task. To say nothing of feedback. -It will be objected — “‘this is visionary — idealistic — there are -many more pressing urgencies presently at hand.” To which a good -reply might be “if you’re unaware of the spectrum you’re working -in, you're working with unnecessary blinders.” +It will be objected --- "this is visionary --- idealistic --- there are +many more pressing urgencies presently at hand." To which a good +reply might be "if you're unaware of the spectrum you're working +in, you're working with unnecessary blinders." 100 TrmeEForMS -To put the matter differently — the larger the generalization, -the more significance (meaning, value, importance) the event. That’s -why we’re interested in Cosmology. That’s why we fly space ships. -That’s why we seek Atman, Buddha, Satori, enlightenment, trip. +To put the matter differently --- the larger the generalization, +the more significance (meaning, value, importance) the event. That's +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- @@ -4898,7 +4900,7 @@ 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 software are the chords and rhythms of perception. It is utterly banal -to hold that the “bits of digital information” metaphor comes +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 @@ -4907,11 +4909,11 @@ cies 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 -Stonehenge dancing to the rhythms of the cosmos. Groovin’, as it +Stonehenge dancing to the rhythms of the cosmos. Groovin', as it were. -But there’s more. Recent evidence suggests that brain waves can +But there's more. Recent evidence suggests that brain waves can very easily come under deliberate control, that alpha highs can be turned on at will, that autonomic nervous system-endrocrine interactions can be accelerated-decelerated consciously, that, in @@ -4923,40 +4925,40 @@ environments instead of rooms/walls of plaster, liquid crystal read out systems, etc., etc. -So, it’s time to ask — what are the chronetic laws that govern +So, it's time to ask --- what are the chronetic laws that govern the accelerating process of which electronic software is only the -current mode? By this I do not mean “how soon will the matter +current mode? By this I do not mean "how soon will the matter TimeForms 101 -transmitter be invented” or “will lunar language finally substitute -Einsteinian categories for Aristotelian ones.” Such inquiries are an -exercise in linear prophecy only, necessary but not sufficient. I’m +transmitter be invented" or "will lunar language finally substitute +Einsteinian categories for Aristotelian ones." Such inquiries are an +exercise in linear prophecy only, necessary but not sufficient. I'm more interested in temporal design and its prerequisites. For example, sociologists have unwittingly placed at the -foundation of their game the notion of “expectation,” by which +foundation of their game the notion of "expectation," by which they seem to mean what Eliot meant when he said the human kind -can stand very little reality — raw. People seem to have to know how +can stand very little reality --- raw. People seem to have to know how long a thing will be what it is to know how likely it will stay what it is so they can expect it to remain what it was so when it comes by -again they can say — ah yes— that bit — nothing new (terrifying) +again they can say --- ah yes--- that bit --- nothing new (terrifying) there. They want to be able to anticipate recurrence and periodicity, -so they can generalize, and say, oh yes, it’s one of those — I’ve seen it -before — it won’t hurt me because none of them ever did before. +so they can generalize, and say, oh yes, it's one of those --- I've seen it +before --- it won't hurt me because none of them ever did before. When things (societies, cultures, groups, etc.) change fast, faster than -they can be generalized, people experience future shock — they need +they can be generalized, people experience future shock --- they need to experience and generalize faster than they can. When they -repeatedly fail, they conclude (generalize) ‘I can’t know what to -expect.” This hopeless condition is known as despair. Are there ways +repeatedly fail, they conclude (generalize) 'I can't know what to +expect." This hopeless condition is known as despair. Are there ways to accelerate the formation of generalizations which can stave off this despair. Does acid do it? Will videotape? How? It will be perceived that these questions are special cases of the more general -question: how to mediate discrepant frequencies — that is — what -forms of software (generalization — culture) do we require in this +question: how to mediate discrepant frequencies --- that is --- what +forms of software (generalization --- culture) do we require in this temporal myriad we call home. @@ -4965,12 +4967,12 @@ of communications hardware and software, so those who now dance to vastly different drummers can come together in the first voluntary civilization ever to steer spaceship earth: evolution consciously deliberately joyously, freed of the fetters of national political (i.e. -humanicidal — ecocidal) idiocies. +humanicidal --- ecocidal) idiocies. More important, | think, is the work heretofore left to mathematicians, physicists, philosophers, psychiatrists, and other -intellectuals — that is — identifying the waves and frequencies of +intellectuals --- that is --- identifying the waves and frequencies of 102 TimeForms @@ -5010,7 +5012,7 @@ the above. Not surprisingly, the boy began asking his father to help him do things that went beyond the design limits of the hardware. To -explain why he couldn’t, his father began drawing diagrams of +explain why he couldn't, his father began drawing diagrams of multiple feedback loops with variable time loops, which the kid dug on the basis of his experience. Then the five year old started wondering how to design hardware so he could have the experience @@ -5030,24 +5032,24 @@ 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 +cycling --- 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 -they have to do is charge prohibitive rentals so we can’t move our +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 +they have to do is charge prohibitive rentals so we can't move our information as fast as we shoot it. So Far. They are not gonna rent us time to create alternatives to them. So, it seems to me, we are going to have to come up with software which is not only good for us but good for them, too. -That’s what global means. +That's what global means. -We have no choice but to take them with us — i.e., turn them -on to the benefits of our way. We’re gonna have to go beyond the +We have no choice but to take them with us --- i.e., turn them +on to the benefits of our way. We're gonna have to go beyond the hip ethnocentrism we built to defend ourselves against them. We -can’t any longer enjoy being so ‘‘far out”’ that nothing happens. This +can't any longer enjoy being so "far out" that nothing happens. This could turn out to be a fatal underload. @@ -5055,14 +5057,14 @@ The only choice we have, in my opinion, is to produce software which mediates their (slower) frequencies and our (faster) ones into those which harmonize both of us with the (much faster) vibes of a really global synchronous system. To put it crudely, we have to show -the satellite-computer people (e.g., the “defense department”) how -our way is better for all of us; that a planetary form is better — for -all of us — than cartels. +the satellite-computer people (e.g., the "defense department") how +our way is better for all of us; that a planetary form is better --- for +all of us --- than cartels. I guess my own naturalism is unmasked in the following -optimistic statement — somehow the people always recognize a -masterpiece, so, as entry into the next phase, that’s what we have to +optimistic statement --- somehow the people always recognize a +masterpiece, so, as entry into the next phase, that's what we have to do. Which is not, in the strict sense, a political, but rather a cultural-aesthetic task. @@ -5070,18 +5072,18 @@ cultural-aesthetic task. 104. TimeForms -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- +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 processes follow? Can we design other frequencies and forms? -I think so. But, as Fuller says — ‘“This means things are going to -move fast.” +I think so. But, as Fuller says --- "This means things are going to +move fast." METALOG @@ -5098,7 +5100,7 @@ PROLOGUE The first draft of this chapter was written 5 years ago when I was an Instructor at Queens College, CUNY and Director of Research at Jewish Family Service. It remained unpublished in mimeo form -since then because I wasn’t sure it was not simply an elaborate +since then because I wasn't sure it was not simply an elaborate hallucination. What faith I now have in the ideas put forward is largely due to the sensitive audience granted me by Philip Slater at Brandeis, and Henry Murray at Harvard, who first encouraged me to @@ -5109,30 +5111,30 @@ somewhat legible form before you. INTRODUCTION -Galileo’s attempt to vindicate his conviction that light moved at +Galileo's attempt to vindicate his conviction that light moved at a finite velocity took the form of an experiment in which one of two observers stationed about a mile apart agreed to signal when he saw -the light emitted from his partner’s lantern. If light possessed a finite +the light emitted from his partner's lantern. If light possessed a finite velocity (measurable at the distance of one mile by two interested observers), his hypothesis would have received its vindication. But we know now that it moved too fast for him. Speculation and experiment have since revealed (Fizeau, Michelson-Morley)! what we 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 +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- +recently did we perceive the relevance of these "physical" specula- tions to our daily concerns. So light takes time...... ? -A moment’s reflection reveals that the physicist’s concern with +A moment's reflection reveals that the physicist's concern with the velocity of light is similar, if not homological, to the social 108 TirmeForms -scientist’s concern for words and gestures, because, just as light is +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. @@ -5152,7 +5154,7 @@ 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 +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 @@ -5163,7 +5165,7 @@ temporal parameters are involved. Thus messages which arrive too fast to be recorded will be -missed, much as Galileo’s assistants failed to measure light’s speed. +missed, much as Galileo's assistants failed to measure light's speed. Conversely, talk made too slowly will bore and precipitate ennui, much as a tape recording, played too slowly, will growl. That these conditions may obtain in those quadrants of the universe of social @@ -5172,26 +5174,26 @@ of this chapter. ALIENATION, ANOMIE, ANXIETY -We shall elsewhere observe that Marx’s alienation, Durkheim’s +We shall elsewhere observe that Marx's alienation, Durkheim's TimeForms 109 -anomie, and Freud’s anxiety have, in addition to their alliterative +anomie, and Freud's anxiety have, in addition to their alliterative resemblance, a more central similarity which derives from the concern these men shared for the pathologies of urban man. When -Marx described the “‘alienation” the worker suffers because the +Marx described the "alienation" the worker suffers because the injustices of feudal serfdom have been replaced by newer modes of production and distribution, he rejoices that a liberation has taken place, but he is saddened (and angered) because the former peasant now has no choice but to sell his time, ie., his labor per hour. Tyranny has been removed only to be supplanted by a new form of subjugation. To this point hath the dialectic come, as Hegel observed -in other circumstances.” +in other circumstances." -Durkheim’s fundamental explorations of anomie also implicitly +Durkheim's fundamental explorations of anomie also implicitly participated in a temporalist orientation, for he focused, especially in Suicide, on those situations in which a former division of labor and its concomitant set of norms, values, and roles, were made @@ -5204,7 +5206,7 @@ complex norm system straddling the disorganized situation. While it seems not uncertain that Freud was aware of the writings of Marx and Durkheim, it is almost banal to point out, in -our era, that Freud’s theory of anxiety was very much an expression +our era, that Freud's theory of anxiety was very much an expression of his own particular genius. This is especially evident in what many regard as the best of his sociological works, namely, Civilization and its Discontents.* This ground breaking work in psychoanalytic @@ -5222,9 +5224,9 @@ aptly demonstrated, it is a situation in which increasing sublimation calls for increasing repression. Or, to put the matter more prosaically, -it seems to haye been Freud’s view that complex civilization creates a +it seems to haye been Freud's view that complex civilization creates a complex superego, which then accumulates controlling dominion -over the organism’s pleasure seeking. The thesis that our civilization +over the organism's pleasure seeking. The thesis that our civilization prevents us from enjoying our congenital polymorphous perversity is rather univocally endorsed by Norman Brown® as the cultural plight of contemporary western man. @@ -5239,11 +5241,11 @@ number of spontaneously defined interactions decreases. The generality of this proposition calls for several clarifying amendations, since it is almost too obvious that the theoretical import of the Freudian statement is not far removed from the -theoretical import of Durkheim’s classical formulation. In both, +theoretical import of Durkheim's classical formulation. In both, complexity finds its criterion in a simple enumeration of norms. Somewhat more subtly, we point now to the theoretical intimacy of this hypothesis with certain aspects of Marxian Sociology, in which -the increasingly laborious definition of the worker’s role brings about +the increasingly laborious definition of the worker's role brings about his increasingly alienated situation. @@ -5251,15 +5253,15 @@ At the heart of these formulations, we believe, is a temporal assumption, which we may tease out by exploring the notion of spontaneity. Certainly, we must avoid imputing to these theorists a wish to avoid any and all socialization processes and to leave as -unimpinged as possible the noble savage, natural man.”? Each would +unimpinged as possible the noble savage, natural man."? Each would agree that a human isolate is inhuman, and that a man alone is no man at all. Yet each found a certain measure of inexorable necessity -in the very “state” of affairs he deplored. +in the very "state" of affairs he deplored. If we do not inquire into this inexorability, we shall be left with nothing more than theories of pathogenesis. If however we can make -some reasonable formulation of the “native” possibilities of man, +some reasonable formulation of the "native" possibilities of man, that sort of humanity he has prior to alienation, anomie, and anxiety, then perhaps we shall be able to state at least some of the @@ -5276,7 +5278,7 @@ to resign ourselves to a perennial entrapment between alienation and freedom, mechanical and organic solidarity, thanatotic and erotic life, or, more generally, to an impotence when confronting the desire to transform the social basis of Life and Death. Faith in an inevitable -“‘progress’”’ now seems worn thin. +"progress" now seems worn thin. The approach, we suggest, is to be found in the characteristics @@ -5290,7 +5292,7 @@ the twenty centuries before it. SOCIAL PROCESS AND SOCIAL CHANGE?® Two root metaphors seem to be employed with especial -frequency in the social scientists’ conceptualization of social process +frequency in the social scientists' conceptualization of social process and social change; the part-whole metaphor, and the space-time metaphor. Relating these to each other we may derive the following @@ -5324,7 +5326,7 @@ whole of atoms, a galaxy a (very large) number of stars and planets, a group -a ‘“‘composition”’ of individuals. Processes and changes are ascribed to +a "composition" of individuals. Processes and changes are ascribed to the addition or subtraction of parts. Many gas particles will set up a gravitational field, eventually forming a galaxy; many individuals will enter into patterned interactions, eventually forming a group. For @@ -5334,7 +5336,7 @@ and social changes. Critics who castigate this sort of conceptualization in the social -sciences as ‘‘methodological individualism,” argue that the derivation +sciences as "methodological individualism," argue that the derivation of social relations from the units of behavior is reductionist, atomistic, and primitive. Proponents assert that their thoughts are modeled on reality and are therefore genuinely descriptive of the @@ -5343,7 +5345,7 @@ situations which capture their interests. In cell II, we locate the gestalt point of view, in which things, events, processes and changes are construed as self-defined wholes. A -molecule may be intellectually analyzed or “broken’’ into its +molecule may be intellectually analyzed or "broken" into its component atoms, just as a group may be analytically separated into its component individuals. But gestaltists insist that a molecule is a molecule, and a group is a group, prior to our analytic operations. @@ -5353,13 +5355,13 @@ view as sociologistic, and, occasionally, psychologists view thinking of this sort on the part of their sociological colleagues as peculiarly unspecific. Proponents argue that anything less than gestaltic thinking distorts the reality of groups, commits the fallacy of -misplaced concreteness,’° and is ultimately reductionist. A group is +misplaced concreteness,'° and is ultimately reductionist. A group is a group is a group; its processes and changes are sui generis. In cell 111 we confront the instant point of view. Clock-time, for instance, is said to consist in the sum total of units measured. Thus -an hour is ‘‘really’”’ 60 minutes, a year 365 days, etc. For particalists, +an hour is "really" 60 minutes, a year 365 days, etc. For particalists, analysis of change or process consists in measuring the number of instants and charting what happens at each instant. The sympathy between the particle view and the instant view becomes apparent @@ -5371,9 +5373,9 @@ TimeForms 113 here, since at is a spatial referent. But where is an instant? Nevertheless, sympathy is not identity, so that protaganists of the instant persuasion may, with equal justice, chide the particle -advocate by asking “when is a particle?” The relativity enthusiast +advocate by asking "when is a particle?" The relativity enthusiast confronts an instantist critique of the familiar E=mc? equation when -it is noted that a particle ‘‘at’”’ the velocity of light would have to +it is noted that a particle "at" the velocity of light would have to achieve infinite mass. Similarly the analyst of social change who advocates an historical perspective is asked to note in his analysis of change what the state of affairs was when he observed the problem @@ -5397,13 +5399,13 @@ chronic a reality as man. Critics of the processualist are quick to object that processes actually consist of 1) particles, 2) gestalts, or 3) instants. To these the processualist may respond with a superior grin. But he meets a -more constructive critic in the social scientist who says: “Well and +more constructive critic in the social scientist who says: "Well and good. Whole processes are whole processes. But how shall we understand them? Where do we mark off beginnings, middles, and ends? How do we know how long a given process lasts, where one leaves off and another begins? If you require that we reconceptualize what we have heretofore regarded as events composed of parts, what -concepts shall we employ?” +concepts shall we employ?" These, in our view, are sage inquiries. We shall not affront our @@ -5418,9 +5420,9 @@ we measure change? Before presenting our views on these matters, let us describe more explicitly one characteristic of the four-fold paradigm presented above; it is cumulative. This we have attempted to convey in our sequential enumeration. The simplest, and, we -believe, least helpful perspective for the social scientist’s analysis of +believe, least helpful perspective for the social scientist's analysis of process is the particle view, depicted in cell I. Passing over the degree -of probability that we shall someday so integrate “Science” so that +of probability that we shall someday so integrate "Science" so that we will have a continuum of perspectives ranging from Physics to Anthropology, and from Geology to History, we hold that present day social science has little to gain from an atomistic point of view @@ -5430,7 +5432,7 @@ gestalt and the instant, respectively.) For no one is really interested in charting, let us say, the history of American Culture, second by second. And why stop there? The cesium clock given to us by Professor Mossbauer will complicate seconds into billions of units per -second.’* One could carry the argument further by resort to logical +second.'* One could carry the argument further by resort to logical devices (borrowed from Zeno, et al. ). @@ -5442,13 +5444,13 @@ 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- +past --- present --- future terminologies, and such variants as begin- ning, 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 +schemes, investigations of social processes are' assumed to be intelligible when referred to a linear metaphor, such that marking off -units of time of varying “‘lengths” are held to be meaningful. Thus -we say ‘‘a short time,” “‘a long time,” in a myriad of ways, whether +units of time of varying "lengths" are held to be meaningful. Thus +we say "a short time," "a long time," in a myriad of ways, whether we call them seconds, days, months, years, light-years, or eons. It will @@ -5457,8 +5459,8 @@ TimeForms 115 be perceived that these are reductionist since they employ a spatial model. In assuming that time is two-dimensional (i.e. linear), we -make it impossible for phrases like ‘‘a hard time,” ‘‘an easy time,” “a -high time,” and/or ‘‘a low time” to make any but euphemistic sense. +make it impossible for phrases like "a hard time," "an easy time," "a +high time," and/or "a low time" to make any but euphemistic sense. Thus: @@ -5476,7 +5478,7 @@ a two-dimensional graph, let us inquire how time is experienced in various social situations. In this way, we can avoid forcing the views of time that other cultures have made into our pre-conceived framework, borrowed from an ethnocentric and outmoded physics. -(For example, the traditional Chinese view of time would not “fit” +(For example, the traditional Chinese view of time would not "fit" our western paradigms at all.)'* In addition, by seeking a more general view, we may regard such concepts as alienation, anomie, and anxiety, which were plotted on a before and after linear model, as @@ -5486,7 +5488,7 @@ genuine, but amenable to supplement. By focusing on socially experienced time, we derive further benefit by not assuming, as Newtonian physics was wont to assume, that time is an absolute, a constant, proceeding at some unknowable -rate. If it ‘“‘takes’’ linear time to measure linear time, we shall remain +rate. If it "takes" linear time to measure linear time, we shall remain caught in a self-contradictory scientific agnosticism, unless we choose another path. Such a path, we hold, comes into view when we focus @@ -5501,13 +5503,13 @@ a prominent place in the halls of social speculation. Experienced time is notoriously variable. Sometimes events seem to last forever, so that we become impatient for change. A -boring play comes to mind as an example. “At” other times, events +boring play comes to mind as an example. "At" other times, events seem to rush by at such great speed, that we wonder if we shall ever -“catch up” (e.g., the information explosion). Sometimes events are +"catch up" (e.g., the information explosion). Sometimes events are so deliciously pleasant that we hardly notice the passage of time at -all (e.g. — sexual ecstacy). Sometimes we hurry, sometimes we +all (e.g. --- sexual ecstacy). Sometimes we hurry, sometimes we dawdle. Sometimess events are so fraught with meaning that we are -weighed down by them—we feel heavy, laden. These banal +weighed down by them---we feel heavy, laden. These banal illustrations serve to focus for us the variability of experienced time, and the intellectual provincialism of charting such experiences two-dimensionally. @@ -5517,21 +5519,21 @@ 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 -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 -some people can tolerate more “G”’ than others. +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 +some people can tolerate more "G" than others. The social homologues of these phenomena, in our view, lie 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 +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 -with “‘too slow” or ‘‘too fast,” that is, they employ linear time +ately than the ego can mediate, fixation, regression, or "free-float- +ing" 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? @@ -5545,27 +5547,27 @@ attempt brevity. Hypothesizing that social processes occur at various rates, we shall first describe how people feel when caught in circumstances of varying rates of behavior. We will then examine some homological group phenomena, beginning with the familiar -linear model but varying rates ‘“‘along it.”” We may then inquire about -acceleration and deceleration along the familiar “arrow of -time” (customarily drawn as a vector, perhaps because time is +linear model but varying rates "along it." We may then inquire about +acceleration and deceleration along the familiar "arrow of +time" (customarily drawn as a vector, perhaps because time is irreversible, or perhaps only because we believe it is). We shall then look into other dimensions of time. Thus, in life cycle terms, birth is beginning, although we know -that the infant does not perceive time as “directional.” Similarly, +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 +ism 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 visionary, the chiliastic sect, the millenialist persuasion, and other futurist orientations,!® their opposite numbers being described as -conservatives, reactionaries, contre-temps, or, in Thomas Mann’s -phase, ‘“‘children with their heads on backward.”!7 Those who have -been “left behind,” those who “‘lag,”’ “losers,” and a host of others +conservatives, reactionaries, contre-temps, or, in Thomas Mann's +phase, "children with their heads on backward."!7 Those who have +been "left behind," those who "lag," "losers," and a host of others also receive their baptism here. @@ -5580,33 +5582,33 @@ question whether other temporal modes of experience are possible. Thus, medieval thinkers were accustomed to turn their eyes -“upward” to heaven and “downward” to hell, two forms of +"upward" to heaven and "downward" to hell, two forms of 118 TimEeFormMs eternity,)® the one blissful, the other horrendous. Law was said to -emanate from “on high,” and an institutionally prescribed ascetic +emanate from "on high," and an institutionally prescribed ascetic regimen was believed to liberate men from the coarse materiality of -terrestial cares and to merit peaceful salvations ‘‘above” and -“beyond” the sorrows of earth and its vale of tears. In our own age, -we hear these eternalist intonations in the “high” of the narcotic user +terrestial cares and to merit peaceful salvations "above" and +"beyond" the sorrows of earth and its vale of tears. In our own age, +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 +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. -Both located gods ‘“‘on high.” +Both located gods "on high." Conversely, the insulted, the damned, the enslaved, and the oppressed all ask to have their burdens lifted from them. The yoke of tyranny is described as heavy. Those whose lives consist of endless repetitions (cycles, rituals), whose hope of a better future has been -foreshortened, whose ‘‘downtrodden”’ plights seem without remedy, -are customarily described as suffering in the ‘‘depths” of despair. We -call the poor the “lower” class. Satan inhabits the “underworld.” +foreshortened, whose "downtrodden" plights seem without remedy, +are customarily described as suffering in the "depths" of despair. We +call the poor the "lower" class. Satan inhabits the "underworld." How to account for the genesis of these vertical metaphors? Let @@ -5628,7 +5630,7 @@ TimeForms 119 If we add one more dimension, designed to capture a continuum of sensitivity to time, such that we may chart those who -are either sensitive to the feel of ‘“‘time’s flow,” or those who are +are either sensitive to the feel of "time's flow," or those who are fairly dull with respect to it (and those in between), such that they complain of its heaviness or exalt its lightness, we arrive at something like this (imagine it to be 3 dimensional): @@ -5640,7 +5642,7 @@ more sensitive less sensitive -Adding Greek terms to the paradigm, referring to the root “chronos” +Adding Greek terms to the paradigm, referring to the root "chronos" for time, we derive the following lexicon: @@ -5674,21 +5676,21 @@ Perhaps the most convenient beginning will be made if we note that there are two perfectly respectable English words corresponding to two of our categories, i.e., synchronize, and anachronism. By anachronism we usually understand someone or something which -“time has left behind.”’ +"time has left behind." -If we inquire now, as Murray and Erikson do,’? whether there +If we inquire now, as Murray and Erikson do,'? whether there resides in each of us a sense of our rate of experience, it follows that we may also sense variations in this rate. If for example, we say that someone is falling behind in his work, we are referring to an anachronistic rate of attainment. Such a statement is possible only on the assumption that there is a rate of attainment which would -“keep up with” the rate of expectation. Although this is customarily -referred to as ‘“‘normalcy,” we prefer, for reasons which we hope will +"keep up with" the rate of expectation. Although this is customarily +referred to as "normalcy," we prefer, for reasons which we hope will soon become apparent, to designate that situation in which the rate of attainment is in harmony with the rate of expectation by the -word “synchrony.” In the language of the hipster, he who is -synchronic is ‘“‘with it.” When “the time is out of joint,’?° we +word "synchrony." In the language of the hipster, he who is +synchronic is "with it." When "the time is out of joint,'?° we observe achrony.?! Referring to the diagram above, synchrony is the sphere whose diameters are equal. Achrony may be depicted as a misshapen or asymmetric sphere. @@ -5696,13 +5698,13 @@ misshapen or asymmetric sphere. How many forms of achrony are there? Although it seems at first sight to be unusual, it is equally possible for someone to be -“ahead” of his expectations — to go faster than a “normal” rate of +"ahead" of his expectations --- to go faster than a "normal" rate of process. The precocious child, the avant-garde painter, the bohemian who feels the entire planet to be populated by reactionaries and squares, are instances of what we call the metachronic orientation. So is the person who must race headlong, all the time; he constantly -feels he must go faster than he can, as.if ‘‘time were running out.” He -may do this because he wants to decelerate his ‘falling behind” (to +feels he must go faster than he can, as.if "time were running out." He +may do this because he wants to decelerate his 'falling behind" (to prevent becoming an anachronism) by adopting a faster rate, which, unfortunately, he then feels is too fast for comfort (a metachron- @@ -5710,8 +5712,8 @@ unfortunately, he then feels is too fast for comfort (a metachron- TimeEForms 121 -ism). “Sometimes it takes all the running one can do just to stay in -one place,” as Alice remarked in Wonderland. The rabbit who was +ism). "Sometimes it takes all the running one can do just to stay in +one place," as Alice remarked in Wonderland. The rabbit who was always rushing because he was late, late, late, also describes a typically metachronic orientation. @@ -5722,14 +5724,14 @@ Sudden attainment of a position of increased responsibility qualifies as a model frequently encountered im vivo by revolutionaries who rise to find that the ship of state steers heavily now that they have suddenly assumed the helm. Similarly, our interpretation of the -“delinquency” literature leads us to view as anachronistic the period +"delinquency" literature leads us to view as anachronistic the period between biological and sociological pubescence. Were it not for the -fact that “legitimate” property and sex “rights” are conferred on +fact that "legitimate" property and sex "rights" are conferred on young people long after they are biologically ready to have them, we -would have no time known as “‘adolescence.” The time lag between +would have no time known as "adolescence." The time lag between biological and sociological maturity which seems to accompany every urbanization of a formerly agrarian culture is thus, in our view, an -anachronizing process for the young.” +anachronizing process for the young." Another illustration is. to be found in the predicament of the @@ -5737,8 +5739,8 @@ 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 "econ- +omy" 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. @@ -5749,7 +5751,7 @@ development which Erikson calls the life cycle, systematic elabora- tion 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 +continuity." 3 122 TimeForms @@ -5763,19 +5765,19 @@ someone who is rushing may feel himself slowing down. Conversely, someone who feels behind may experience relief by speeding up a bit, and someone who feels himself hurtling may feel relief by relaxing a bit. Somewhere between these extremes, people sometimes -feel that their rates are comfortable, that they are ‘“‘doing alright,” -“making it,” “‘groovin’.”’*4 This horizontal aspect of the paradigm is +feel that their rates are comfortable, that they are "doing alright," +"making it," "groovin'."*4 This horizontal aspect of the paradigm is familiar enough, capturing the linear model to which we have been accustomed. Our terms are the simplest we can devise to focus on rate variations. The epichronic situation and its reciprocate, the catachronic, -refer to feelings of being “above’’ or “below” a given social process. +refer to feelings of being "above" or "below" a given social process. Although we often say that distance may be comfortable (in the face -of danger) or uncomforable (when “far” from a desirable outcome), -we sometimes say that ‘“‘rising above” a painful situation will alleviate -its stressful implications. Thus the ‘‘buzzing blooming confusions” of +of danger) or uncomforable (when "far" from a desirable outcome), +we sometimes say that "rising above" a painful situation will alleviate +its stressful implications. Thus the "buzzing blooming confusions" of too complicated a set of roles may take on meaning when seen from (high) above. Although we know that details are often lost in this stance and that pattern is achieved only at the cost of variety and @@ -5785,9 +5787,9 @@ rise politically above the bewildering chaos of memberships too complicated for his comfort. He may pronounce that nothing really changes, that all action is illusion, or that cycle and repetition are the co-monarchs of true reality. He may even deny that time is real at all, -by erecting unchanging, inflexible dogmas which are true “for all -time” over which he now feels the master. Parmenides comes to -mind, or the early Plato of the “eternal” forms. Mercia Eliade’s +by erecting unchanging, inflexible dogmas which are true "for all +time" over which he now feels the master. Parmenides comes to +mind, or the early Plato of the "eternal" forms. Mercia Eliade's works are especially valuable in this context. Mysticism (of one kind) serves as another illustration of the epichronic attempt to alleviate the slings and arrows of outrageous process by climbing into a @@ -5801,9 +5803,9 @@ TimeForms§ 123 Socially, we observe the epichronic stance in the application of power to what the powerful regard as a threatening situation. Martial law is its most obvious incarnation, the denial of civil liberties a less -obvious but perhaps more insidious replication. The ‘majority” -which imposes its will on “minorities” is a familiar case in point, as is -Marx’s analysis of the refusal of the capitalists to distribute the +obvious but perhaps more insidious replication. The 'majority" +which imposes its will on "minorities" is a familiar case in point, as is +Marx's analysis of the refusal of the capitalists to distribute the rewards of a new mode of production as rapidly as they accumulate. Injustices have never been difficult to catalogue; instances of power, the reciprocate of oppression, are no more difficult to compile. @@ -5812,21 +5814,21 @@ focus here on that frequently noted situation in which those who oppress are angrily envied by those they oppress, a phenomenon -which Anna Freud has named “identification with the aggressor.” It -is not entirely dissimilar to Hegels’ analysis of the master-slave +which Anna Freud has named "identification with the aggressor." It +is not entirely dissimilar to Hegels' analysis of the master-slave antinomy. Others have pointed out that relationships of this sort -may also be in evidence in intergenerational conflicts.” ° +may also be in evidence in intergenerational conflicts." ° The catachronic is not so fortunate. He feels that the process of events which constitute his situation are too heavy to be altered by -his poor strengths. He is depressed. He feels that ‘“‘time hangs heavy -on his hands,” that life is unjust and unfair. Regulations and edicts, +his poor strengths. He is depressed. He feels that "time hangs heavy +on his hands," that life is unjust and unfair. Regulations and edicts, whether official or informal, weigh him down. He is a creature of the depths, insulted, injured, damned. The decisions which effect events -are made by those “above” him, but the climb up to that level is too +are made by those "above" him, but the climb up to that level is too arduous for him. He may despair, sinking lower and lower, possibly -into suicide. A milder catachronic will sing “low down” blues. +into suicide. A milder catachronic will sing "low down" blues. Just as we see a reciprocity between the anachronic and the @@ -5836,42 +5838,42 @@ epichronic and the catachronic. Frequently, one who feels himself to be living catachronically will seek release from his depthful prison. Narcotics will turn off feelings of catachrony and transport the user almost magically into an epichronic realm where time moves so -slowly (if at all) that the feeling of being “down under” is almost -instantly replaced by a feeling of “being high.”?” Alternatively, the +slowly (if at all) that the feeling of being "down under" is almost +instantly replaced by a feeling of "being high."?" Alternatively, the 124 TimeEForMS 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 homologi- +cal --- 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 slowly, if at all. The former wants order, the latter escape. -Durkheim’s ‘“‘fatalistic’”’ suicide is similarly homological to the -“fatalism” of the catachronic orientation. Thus, when we asked -Oscar Lewis why it seemed to him that the bearers of “culture of -poverty”’ always seemed hopeless and resigned, without viable plans -of action, he replied that it was because they knew ‘“‘damn well there -was little they could do” about the inequitable allocation of the -world’s good things.?® Similarly, the low castes, wherever and +Durkheim's "fatalistic" suicide is similarly homological to the +"fatalism" of the catachronic orientation. Thus, when we asked +Oscar Lewis why it seemed to him that the bearers of "culture of +poverty" always seemed hopeless and resigned, without viable plans +of action, he replied that it was because they knew "damn well there +was little they could do" about the inequitable allocation of the +world's good things.?® Similarly, the low castes, wherever and whenever observed, have traditionally been described as people who do not regard time as benevolent. Among the untouchables of India, -time is a ‘‘tooth” which tears away at the flesh of life. Albert +time is a "tooth" which tears away at the flesh of life. Albert Cohen?® described the lower class time orientation of the delinquent as immediate and hedonistic, in contrast to the middle class boy who learns to postpone present gratifications, in the hope of more and -better gratifications “‘in the future.” +better gratifications "in the future." We turn now to our third axis, the continuum of sensitivity. Here we enter unchartered regions, involving such unknowns as temporal threshholds, rate tolerances, affective sensibilities and -insensibilities. Why are some of us more sensitive to time’s passage +insensibilities. Why are some of us more sensitive to time's passage than others? Why do some of us feel speed to be exhilerating while others abhor it. Some drive a car at a steady pace, comfortably within the speed limit for hours on end, while others enjoy speeding; @@ -5896,8 +5898,8 @@ said to be great (i.e., our own). Imagine further, two populations, one of hyperchronics (i.e., people very sensitive to change) and one of hypochronics (i.e., people not particularly bothered by the rapidity of events). Will the hyperchronics become more catachronic -sooner? Will the hypochronics “adjust” more easily, becoming -willing compulsives in the “‘rat race” for success? We do not at the +sooner? Will the hypochronics "adjust" more easily, becoming +willing compulsives in the "rat race" for success? We do not at the present know the answers to these questions, nor even whether these are intelligent questions. @@ -5924,14 +5926,14 @@ Freud wrote: There is nothing in the id that corresponds to the idea of time; -there is no recognition of the passage of time, and — a thing +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 +cal 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 @@ -5953,7 +5955,7 @@ myself made any progress here.?! Marcuse accepted the gauntlet thrown down by Freud in the foregoing passage, but it was his genius to perceive that the couch was not and could not be an adequate instrumennt to deal with what -he called ‘‘surplus repression:” that is, the extent to which cultures +he called "surplus repression:" that is, the extent to which cultures engender far more repression by political oppression than the amount he felt to be minimally necessary. Attempting to forge a synthesis between a Marxian analysis of society and a Freudian @@ -5962,8 +5964,8 @@ time in the last five pages of his Eros and Civilization.** There he writes that: -... Death is the final negativity of time, but ‘joy wants -eternity.’ Timelessness is the ideal of pleasure. Time has no +... Death is the final negativity of time, but 'joy wants +eternity.' Timelessness is the ideal of pleasure. Time has no power over the id, the original domain of the pleasure principle. But the ego, through which alone pleasure becomes real, is in its entirety subject to time. The mere @@ -5976,13 +5978,13 @@ TimEForms 127 relations and renders pleasure itself painful. This primary frustration in the instinctual structure of man becomes the -inexhaustible source of all other frustrations — and of their -social effectiveness. Man learns that ‘it cannot last -anyway,’ that every pleasure is short, that for all finite +inexhaustible source of all other frustrations --- and of their +social effectiveness. Man learns that 'it cannot last +anyway,' that every pleasure is short, that for all finite things the hour of their birth is the hour of their -death — that it couldn’t be otherwise. He is resigned before +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 +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 of time helps men to forget what was and what can be: it @@ -5990,8 +5992,8 @@ makes them oblivious to the better past and the better future. -This ability to forget — itself the result of a long and -terrible education by experience — is an indispensable +This ability to forget --- itself the result of a long and +terrible education by experience --- is an indispensable requirement of mental and physical hygiene without which civilized life would be unbearable; but it is also the mental faculty which sustains submissiveness and renunciation. To @@ -5999,20 +6001,20 @@ forget is also to forgive what should not be forgiven if justice and freedom are to prevail. Such forgiveness reproduces the conditions which reproduce injustice and enslavement: to forget past suffering is to forgive the -forces that caused it — without defeating these forces. The +forces that caused it --- without defeating these forces. The wounds that heal in time are also the wounds that contain the poison. Against this surrender to time, the restoration of remembrance to its rights, as a vehicle of liberation, is one of the noblest tasks of thought. -This magnificent passage nonetheless leaves us with a question: “How -shall we re-member?”’ (the pun is deliberate). +This magnificent passage nonetheless leaves us with a question: "How +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- +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 @@ -6024,31 +6026,31 @@ political prescriptions. They whet our appetite for exploration. Insofar as he is inspired and provoked by Marx, we may say that -Marcuse is not only a left Freudian, but also a “left Hegelian.”’ But -even the “right Hegelians’” (e.g., Kierkegaard and many of the +Marcuse is not only a left Freudian, but also a "left Hegelian." But +even the "right Hegelians" (e.g., Kierkegaard and many of the existentialists) did not fail to see that insight into temporal process -was central to their concerns as well. Heidegger’s Sein und Zeit?® is +was central to their concerns as well. Heidegger's Sein und Zeit?® is illustrative. It falls short in my view, because, though it stresses that time lies at the root of all consciousness, it construes time in a hopelessly naive linearism, and restricts its attention unnecessarily to -what I shall later characterize as “‘mere becoming,” thus effectively +what I shall later characterize as "mere becoming," thus effectively precluding attention to the possibilities of what I shall call -“transcendent becoming,” i.e., liberation. +"transcendent becoming," i.e., liberation. The intimate connection between anguish, the existentialist notion of pathos, and linear temporality, is not merely intimate but necessary, because anguish results whenever temporal experience is politically linearized. That is, whenever a society insists that the only -viable choice is a millenialist utopia or a contemporary “‘ek-stasis,”’ it +viable choice is a millenialist utopia or a contemporary "ek-stasis," it does so by oppressively constricting temporal experience to one -dimension. Indeed, Marcuse’s One Dimensional Man?* reveals the +dimension. Indeed, Marcuse's One Dimensional Man?* reveals the 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 +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 contents and processes of consciousness, but in so doing, it seems to @@ -6058,21 +6060,21 @@ genetically and epidemiologically, tasks which too often fall outside of their charted domains. -Nor may we expect promising fulfillment from the “genetic -epistemologists,” among whom we must of course name Piaget as the +Nor may we expect promising fulfillment from the "genetic +epistemologists," among whom we must of course name Piaget as the TimeForms 129 -most talented investigator. Piaget’s work on the genesis of the -concept of time*’ demonstrates, with the pungent clarity we have +most talented investigator. Piaget's work on the genesis of the +concept of time*' demonstrates, with the pungent clarity we have come to expect from him, that the notion of time, contrary to -Bergson and the phenomenologists, is not ‘an immediate datum of -consciousness;”°*® that, for his youthful subjects, there are in fact +Bergson and the phenomenologists, is not 'an immediate datum of +consciousness;"°*® that, for his youthful subjects, there are in fact four distinct steps through which contemporary western children go at various ages before they arrive at the notion of time with which -the phenomenologists begin. Piaget’s subjects distinguished: (1) +the phenomenologists begin. Piaget's subjects distinguished: (1) events of arrival; (2) events both of arrival and of departure; (3) distance traversed by moving figures; and (4) measure of the distance between moving figures. Piaget is able to conclude from these and @@ -6082,22 +6084,22 @@ temporal velocity are initially distinct and subsequently miscible notions. -Nor have clinical enquiries into the pathology of the “time -sense” been lacking. The Dutch psychiatrist, Meerloo, has summar- +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 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 Meerloo nor Piaget examine or take into account the extent to which the pathologies of the time sense derive from political oppression -and/or ‘“‘psychological” repression. Indeed, this failing is as often +and/or "psychological" repression. Indeed, this failing is as often encountered among the phenomenologists, as among experimental and clinical investigators.* * No such defect characterizes the recent work of Jean-Paul Sartre, whose preface to his Critique de la Raison Dialectique has -appeared as ‘Search for a Method.’*? I will not summarize this +appeared as 'Search for a Method.'*? I will not summarize this well-known work since a curt summary could not do justice to its bold and promising character. Suffice it here to say that in it, Sartre attempts to unite and synthesize, and then to go beyond the @@ -6109,10 +6111,10 @@ Freud and the new Freudians, and even to carry forward his own 130 TimeEForMs -“existential manifesto.” He does so by giving centrality to the notion -of “project,” which goes beyond the Hegelian notion of process in +"existential manifesto." He does so by giving centrality to the notion +of "project," which goes beyond the Hegelian notion of process in that it is a call to action, and not merely a call to vision. He accepts, -it seems to me, Marx’s critique of the Hegelians that the task of +it seems to me, Marx's critique of the Hegelians that the task of philosophy is not to understand the world, but to transform it. He insists that no middling compromise can be reached between the determinations which social forms impose on consciousness, and the @@ -6124,7 +6126,7 @@ underscore the fact that these leading theoreticians to whom we look for guiding vision, without exception, have focused their principal energies on the notion of temporal experience, and yet none has produced a major tract on the subject. In the paragraphs that follow, -I suggest some considerations which seem requisite for a beginning — +I suggest some considerations which seem requisite for a beginning --- notes, as it were, toward a new epistemology of experienced process. @@ -6132,19 +6134,19 @@ process. B. Antithesis: Freud, Marcuse, Heidegger, and Sartre, not to mention Hegel -and Marx, did not fail to allude to “the divine Plato,” as Freud calls -him. They were not unfamiliar with Plato’s epistemology which, +and Marx, did not fail to allude to "the divine Plato," as Freud calls +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 +"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 man peers above his spectacles and gently informs the budding -metaphysician (approximately): ‘My son — the better part of Freud -you will find chez Platon.” +metaphysician (approximately): 'My son --- the better part of Freud +you will find chez Platon." -And yet, those who go to Plato’s Republic for the final +And yet, those who go to Plato's Republic for the final statement of his epistemology will commit a grievous error in scholarship by failing to study a work which Plato wrote nearly forty years after he wrote the Republic, i.e., his Timaios. Elsewhere, I have @@ -6155,12 +6157,12 @@ sociology of the Timaios, in which the pun on re-membering, to TimeForms 131 -which we alluded previously, receives Plato’s customarily magnificent +which we alluded previously, receives Plato's customarily magnificent allegorical depiction. Plato is at great pains in this work to distinguish mere -becoming — the incessant repetition of what went before — from +becoming --- the incessant repetition of what went before --- from another sort of becoming, in which time serves not merely as the line on which repetition is plotted, but as the mediation by which both memory and society have their being, such that time trans-forms @@ -6203,7 +6205,7 @@ 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. @@ -6211,8 +6213,8 @@ sionality of linear time. We may illustrate the foregoing with a geometric metaphor, more congenial perhaps to Pythagoras than to Plato. Imagine, if you -will, a pencil, moving along a straight line (the familiar “arrow of -time”). There is no way for the pencil to include in its movement +will, a pencil, moving along a straight line (the familiar "arrow of +time"). There is no way for the pencil to include in its movement prior points along the line, as long as the pencil remains on the line. For the successive points on the line to be comprehended (i.e., co-present), it is necessary that we move from one dimension to two, @@ -6233,7 +6235,7 @@ before, has, so many times before, been prevented by the law, which restricts him to the obdurate repetition of his activity, he may seek recourse to one of two illusory releases: the one, a post-historical heaven in which all injustices will be rectified; or, a contemporaneous -“ek-stasis” in which he rises illusorily above his present, only to find +"ek-stasis" in which he rises illusorily above his present, only to find himself sole occupant of an empty mysticism. From his prison of incessant repetition, he seeks release either in a post-temporal illusion, or in a transtemporal (epichronic) escape. We should not be @@ -6245,10 +6247,10 @@ post- and trans-temporal illusions, i.e., religion. TrmEForms 133 -It is not without bearing to note that the cobbler’s attempt to -“rise above” the compressed time perspective which his repetitive +It is not without bearing to note that the cobbler's attempt to +"rise above" the compressed time perspective which his repetitive work inflicts on him leads him to the image of a vertical time -dimension, as it should. The sadness of the cobbler’s plight is not his +dimension, as it should. The sadness of the cobbler's plight is not his imagination of the vertical dimension. This is valid. But no transcendence comes from an illusory attainment of a dimension of time which rises genuinely above mere compressed linearity. @@ -6277,8 +6279,8 @@ intense, or does anger become violence under these circumstances? Is the industrialization which the United States accomplished in a hundred years comparable to the 50 year industrialization of Russia? The 15 year industrialization of China? Or are these experiences -quite different — (one is tempted to say essentially different) because -they occur at differing rates? When Marx’s proletarian sells his time +quite different --- (one is tempted to say essentially different) because +they occur at differing rates? When Marx's proletarian sells his time per hour in completely repeatable units, is his oppression identical to that of the computer-programmer who processes billions of bits of identical information per second? Is the civil rights activist who @@ -6292,17 +6294,17 @@ patience, even though both enlist their efforts in the same cause? We think not. Nor is the death of thousands of unknown soldiers in the war between Athens and Sparta the same as the death of thousands of unremembered Japanese in one hour at Hiroshima. -For death is not dying — death, if it be more than a concept, simply +For death is not dying --- death, if it be more than a concept, simply occurs, but dying is a process which takes time, as do oppression and liberation. Just as oppression prevents dialectical transformation by compressing experience into monotony, so does a liberating dialectic -require a different kind of time, “vertical time.” +require a different kind of time, "vertical time." If vertical time exists, the beginning of an answer to our -question “When do some revolt and others submit?” now begins to +question "When do some revolt and others submit?" now begins to emerge. Revolt occurs not simply when oppression exists, but when -hope increases and, ‘“‘at’’ the same time, the rate of oppression +hope increases and, "at" the same time, the rate of oppression mounts, such that even post-temporal illusory hopes are dashed. When people begin to sense that the very pace of their oppression is so rapid that it exceeds the pace of their hope for transcendence, @@ -6319,7 +6321,7 @@ again against the window pane, a man remembers and comprehends the last rush of wind in his attempt to face the next one. So to speak, he negates the mere pastness by creating a new effort in which the meaning of the past is dialectically transformed. The name of this -quality is courage, without which time merely buries memory — with +quality is courage, without which time merely buries memory --- with it, memory may be transformed into vision. @@ -6339,20 +6341,20 @@ which bold imagination feeds. Freud was not unaware of this. Does he not portray the -compulsion to repeat as due to the “inability” of the repressed to +compulsion to repeat as due to the "inability" of the repressed to enter consciousness, i.e., to enter real time? Conflict theorists will be quick to point out that such a portrayal of courage would be an exercise in romantic existentialism, if the time dimensions discussed pertained only to an asocial -experience. ‘‘What,”’ they will ask, ‘have you to say when, from the +experience. "What," they will ask, 'have you to say when, from the halls of leisure, the lawmakers send an edict that the oppressed will -be disloyal if they do not continue as before?” The point of this +be disloyal if they do not continue as before?" The point of this objection may be re-phrased in the following way: When, from their position of pseudo-eternal power in vertical time, masters insist that -slaves remain on the line — that it is in the nature of slaves not to -transcend — we begin to see that the shaping of temporal experience +slaves remain on the line --- that it is in the nature of slaves not to +transcend --- we begin to see that the shaping of temporal experience is the central instrument of political oppression. @@ -6383,12 +6385,12 @@ We might pose a question here of the following sort: If the gyroscope is whirling so rapidly that those in the periphery of its arms will be thrown off with centrifugal force, perhaps heroin creates a tenr porary feeling of temporal stillness. But the poverty of this sort of -temporality lies exactly in its short-lived “temporary” duration. +temporality lies exactly in its short-lived "temporary" duration. The pitiful attempts to reduce the incidence of addiction by temporizing with offers of equal opportunity for monotonous -degrading work emerges in this connection for what it is — an +degrading work emerges in this connection for what it is --- an attempt on the part of the establishment to preserve the status quo by tossing a few bones to the mad dogs without altering one whit the barbarous cages in which they are forced to live. Addiction in @@ -6402,7 +6404,7 @@ The same may not be said of the Red Guards, who cannot be accused of attempting to retreat into an epichronic illusion. They were not prevented from efforts to participate politically in their society. But we must ponder two questions: 1. Shall we endorse -their “violence”? 2. Is their vision of a post-contemporary China +their "violence"? 2. Is their vision of a post-contemporary China illusory in any degree, ie., do they, like the early Christians, seek heaven forever after? @@ -6449,7 +6451,7 @@ 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 +tions --- 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. @@ -6457,9 +6459,9 @@ rates of anti-dialectical temporal compressions. If anxiety demands too much time between the impulse and the gratification; if blind alienation prevents dialectical growth; if -anguish describes the impossibility of ‘‘ek-stasis;’ then achrony -depicts the destruction of the sense of lived process. Synchrony — -“being with it’ —is the experience of dialectical growth, of +anguish describes the impossibility of "ek-stasis;' then achrony +depicts the destruction of the sense of lived process. Synchrony --- +"being with it' ---is the experience of dialectical growth, of contemporal transcendence. @@ -6468,9 +6470,9 @@ contemporal transcendence. C. Synthesis: -We may begin to account now for Freud’s admitted lack of -“progress” when confronted with the issue of time. His was a linear -perspective. And yet, in his paper, “On Negation,’*® he made +We may begin to account now for Freud's admitted lack of +"progress" when confronted with the issue of time. His was a linear +perspective. And yet, in his paper, "On Negation,'*® he made unknowing headway into the field he thought had baffled him. @@ -6489,10 +6491,10 @@ large measure apolitically, they build a certain irrelevance into their work. -These are not the faults of Sartre’s work. Sartre insists that the +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 +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 attribute to the Hegelian Absolute is false and untenable. Without @@ -6523,9 +6525,9 @@ assume that time is exhausted by the naming of the past, present, and future. We must allow ourselves to be stimulated and provoked by the possibilities of intergalactic voyages which must, somehow, transcend the speed of light (which I, for one, resent). It may be -impossible for an electron to be other than it is “at” any given +impossible for an electron to be other than it is "at" any given instant. It is not impossible for a man. Nor, for that matter, for a -positron.” +positron." Men transcend mere succession when they remember their @@ -6533,11 +6535,11 @@ membership in political classes whose traditions they transform in political projects. It does not suffice mechanically to dogmatize that political events consist of a thesis, an antithesis, and a synthesis. It is now more than ever apparent that the concept of time, which Hegel -first inserted into Aristotle’s principle of contradiction in a gigantic +first inserted into Aristotle's principle of contradiction in a gigantic intellectual leap spanning two thousand years of historical time, must be carried forward another step. For Aristotle, a thing could not both be and not be at the same time. For Hegel, since things both are -and are not, they could not simply be ‘‘at” the same time. Marx, like +and are not, they could not simply be "at" the same time. Marx, like Plato, saw being as historical challenge. Sartre sees being as historical projects. We must begin to fashion a perspective which reveals not merely the necessity to negate mere succession, but to seize power @@ -6552,15 +6554,15 @@ that we participate too slowly, oppress us. VERTICAL TIME* ® -But does “vertical time” exist? What do the phrases “the +But does "vertical time" exist? What do the phrases "the 140 TimeForms -vertical dimension of time” and “vertical time’’ mean? The sugges- +vertical dimension of time" and "vertical time" mean? The sugges- tion is that Westerners who can snuggle comfortably in the view that -space “‘has” three dimensions (line, plane, and sphere) should try to +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 future are points o7 the line.) @@ -6568,13 +6570,13 @@ future are points o7 the line.) Let us focus.now on the experience of the vertical dimension, and attempt to depict how it is inherently dialectical. It lies in the -very heart of that process we call “generalization” to array a large -number of common “instances” under one idea, to which we +very heart of that process we call "generalization" to array a large +number of common "instances" under one idea, to which we commonly affix a name, which labels it as the class, or set, of all such objects. We usually perform this magic on classes of objects we can see, visually, and for similar reasons, have come to believe that only visible objects lend themselves to the process of generalization. And, -since time is something we don’t see, visually, we have come to +since time is something we don't see, visually, we have come to believe that it is not a member of the class of generalizeable objects. @@ -6584,7 +6586,7 @@ very substantial theory of temporal generalizations does in fact exist. And, as has been argued elsewhere,*® the LSD trips of those -astronauts of inner space we call ‘“‘heads”’ also provide us with proof +astronauts of inner space we call "heads" also provide us with proof that times too are experientially generalizeable, that tripping is an experience of temporal generalization, in which the exponents of time, or rates of temporal change, and not simply mechanical @@ -6592,7 +6594,7 @@ succession, are deliberately enjoyed for their own sake. Heads who manage to trip successfully and without discernible damage, are perfectly comfortable with shifting rates of joy. Indeed the more rate changes one enjoys, the better the trip. This is so because acid, for -‘theads,”’ seems to confer the mysterious ability to expand the +'theads," seems to confer the mysterious ability to expand the apperception of time, such that, when you have more time to enjoy what you're into, you enjoy it for a longer time.* ° @@ -6600,19 +6602,19 @@ what you're into, you enjoy it for a longer time.* ° TimeForms 141 -To put it another way — if you experience your experience +To put it another way --- if you experience your experience occurring at a slower rate than your wristwatch, you will feel like you have more time to spend on each experience. However, you -aren’t experiencing slower than your wristwatch. In fact, you’re +aren't experiencing slower than your wristwatch. In fact, you're processing more 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 +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: 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 +that time is to us what water is to a fish. Now ask yourself --- what is this fresh air and blue sky above? It must be another kind of temporal experience. One which generalizes clock time, hence both transcends and illumines it, as a generalization illumines a particular. @@ -6620,7 +6622,7 @@ Clock time is seen as only one of the kinds of temporal experience you can have when you become aware of other kinds. -But how is this possible? Isn’t there only one kind of time, the +But how is this possible? Isn't there only one kind of time, the succession of one moment after another, that is, what Bergson called duration? Perhaps the physicists are the right people to answer this question. But be prepared even there for a surprising answer, since @@ -6636,7 +6638,7 @@ 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, -and, ‘‘at” other times, experience is so joyful that hours seem like +and, "at" other times, experience is so joyful that hours seem like minutes. @@ -6656,7 +6658,7 @@ To understand this, you have but to reflect that a generaliza- tion, 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 +"A" and all the rest are kind "not A." That is, as Hegel noted long ago, negation is constitutive of assertion. You must say this is one of these and not those in order to say this is this. You must, as Plato noted long before Hegel, re-cognize in order to cognize at all. @@ -6666,13 +6668,13 @@ Dialectical theorists are wholly familiar with this line of reasoning, which was sufficient unto the task of describing how we generalize as long as the world moved by at a relatively slow and manageable pace. In such a world, the frequency with which a -number of A’s came by was relatively comfortable, and one was +number of A's came by was relatively comfortable, and one was under no special press to construct categories to subsume all such -A’s. Recall that Aristotle constructed a metaphysic in which 10 +A's. Recall that Aristotle constructed a metaphysic in which 10 categories subsumed the entire cosmos. -But now, when the pace at which new A’s enter experience is so +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 @@ -6689,7 +6691,7 @@ TimeForms 143 their consciousness with sensations as awesome in number and kind -as the birth of a galaxy billions of light years in “‘size.’’ +as the birth of a galaxy billions of light years in "size." Confronted by a rate of experience of such stupendous (or @@ -6703,13 +6705,13 @@ 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 experience which have as their particulars, changes in the rate of -. change. They confirm William James’ view that there are regions of +. change. They confirm William James' view that there are regions of mind as unusually different from our waking consciousness as our waking consciousness differs from our dreams.*? One of these regions, I hold, is filled with that kind of time -heads call “high,” a region which consists of the generalizations of +heads call "high," a region which consists of the generalizations of our more banal experiences of duration, velocity, and acceleration. I think we have become aware of it recently, because the number and kind of change-experiences thrust on us by our hurtling cybernetic @@ -6734,12 +6736,12 @@ time is only one specific form of experience? The hypothesis is attractive, since it helps to explain why some -schizophrenics are described as stuck in “concrete (linear) thinking” +schizophrenics are described as stuck in "concrete (linear) thinking" while others seem lost in a strange world of racing images. It helps to -explain why “talking somebody down from a bum trip” consists -essentially in telling him to “go with it” — “get into it” — “ride it” -“follow it” “‘it’s allright — it’s all valid experience.” It even helps to -explain why it’s called a trip, as if it were a voyage in time. +explain why "talking somebody down from a bum trip" consists +essentially in telling him to "go with it" --- "get into it" --- "ride it" +"follow it" "it's allright --- it's all valid experience." It even helps to +explain why it's called a trip, as if it were a voyage in time. In this connection, it is instructive to recall the theoretical @@ -6766,14 +6768,14 @@ experience. Bum trips, like schizophrenia, are therefore well described as failed dialectics, since their pathology results from the negation (of -“normalcy”’) not itself being negated. Some therapists encourage the -schizophrenic to “‘go on through” the process of madness, since they +"normalcy") not itself being negated. Some therapists encourage the +schizophrenic to "go on through" the process of madness, since they believe, and, I think correctly, that madness is only the second moment in a dialectical process, that madness itself must be negated -after it negates “‘sanity.”°4 The above is only a very fancy way of -defining the word “freaky” in the context of a ‘“‘freak out” +after it negates "sanity."°4 The above is only a very fancy way of +defining the word "freaky" in the context of a "freak out" philosophy, which regards episodes of madness as prerequisite to the -achievement of a “‘higher’’ synthesis. +achievement of a "higher" synthesis. TimEForms 145 @@ -6808,12 +6810,12 @@ SOCIOGENESIS OF AFFECTIVE PROCESS Sociology, at present, seems to be without a theory of emotion.55 We find occasional descriptions of socioeconomic pre -dicaments and correlated ‘‘states” of feeling in what are customarily +dicaments and correlated "states" of feeling in what are customarily described as cross-sectional studies, i.e., sociological slices of life. But we are still very far from the day when we shall be able to say, with a -comfortable degree of certainty, that people in situation “A’’, will -probably feel emotion ‘‘a’”’, in ““B’”, “‘b”. etc. When, for example, we -speak of an “angry mob,” we do not necessarily mean that each +comfortable degree of certainty, that people in situation "A", will +probably feel emotion "a", in "B", "b". etc. When, for example, we +speak of an "angry mob," we do not necessarily mean that each numerical individual feels anger. As Freud aptly demonstrated in Group Psychology and the Analysis of the Ego,°® an angry mob may consist of a few angry men and a majority of decompensated @@ -6825,8 +6827,8 @@ our day, a feeling is said to be the property of an individual, not a quality of social entities. And yet we say that feelings motivate -groups. Thus we may speak of a “restless” people, a “ferocious” -people, a “quiet peace-loving” people, and of ‘‘warlike’’ peoples, +groups. Thus we may speak of a "restless" people, a "ferocious" +people, a "quiet peace-loving" people, and of "warlike" peoples, only by pretending not to reduce the sociological phenomenon to an arithmetic of individuals.* 7 @@ -6841,15 +6843,15 @@ individual feels when he behaves in a group is relevent to the question of the social genesis of affect exactly insofar as his feeling is defined as a feeling by those behaviorally concerned with his behavior, including himself. To be sure, the feelings which the person -and his “‘others” each feel also shape the patterned interactions in +and his "others" each feel also shape the patterned interactions in which they engage, but the extent to which there is something like . an emotion feedback which characterizes the pattern in which they -are engaged (let us imagine it as a “tough company to work for”’), +are engaged (let us imagine it as a "tough company to work for"), and the extent to which this pattern priorly shapes what they feel is, it seems to us, much in need of exploration as well as terminology. It was toward the cognitive aspect of this issue, we believe, that -Durkheim was moving when he employed the term “collective -representation.” Although reductionism is always bothersome it was +Durkheim was moving when he employed the term "collective +representation." Although reductionism is always bothersome it was not the reductionism of his formulation, we believe, but the difficulty of the problem of social affect which seems to have perplexed him, his contemporaries, and his disciples. Thus it received @@ -6868,9 +6870,9 @@ TimeForms 147 Again, our everyday vocabulary provides us with a beginning. -We say, for example, that the “mood” of a meeting was “sullen,” -‘“anxious;” that a party was exciting, a play, depressing, etc. These -macroscopic determinations of the ‘‘emotional” qualities of social +We say, for example, that the "mood" of a meeting was "sullen," +"anxious;" that a party was exciting, a play, depressing, etc. These +macroscopic determinations of the "emotional" qualities of social groups do not permit of reductionist descriptions. Thus, a cocktail party may be experienced as exciting even if one or two individuals were down and out. If we insist on asking how many people have to @@ -6881,47 +6883,47 @@ reductionism) we barely begin to recognize that groups have _ properties analogous to individual feelings. Yet, somebow, we intuit these holistic estimates. Were we more systematically to investigate the social circumstances of these intuitions, we might find that there -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”’ +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 -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 -“feel” better? +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 +"feel" better? -We are tempted to respond with a categorical ‘“‘no” but that +We are tempted to respond with a categorical "no" but that would be aprioristic. The reasoning behind our temptation is as follows: Hegel and Marx, the best protagonists of dialectical thinking, were nonetheless (actually, all the more) creatures of their age, which, it will be remembered, were the halcyon days of Newtonian physics. Newtonian time is linear, regarding past, present, -and future as a sufficiently elaborate formulation of ‘“‘actual time.” +and future as a sufficiently elaborate formulation of "actual time." Yet, even for Hegel and Marx, the extent to which the dialectic of -Being — non-Being was resolved in Becoming implicitly involved -more than linear continuity. After “A” receives its mediation by -“B”’, the new reality, ‘'C’’, is not merely more of “A” or more of -“B” or even some sort of “A plus B.” To the extent that synthesis of -the antinomy between ‘‘A”’ and ‘‘B” has taken place, to that same +Being --- non-Being was resolved in Becoming implicitly involved +more than linear continuity. After "A" receives its mediation by +"B", the new reality, "C", is not merely more of "A" or more of +"B" or even some sort of "A plus B." To the extent that synthesis of +the antinomy between "A" and "B" has taken place, to that same 148 TimeForMs extent, they alleged, did a transcendence, (i.e., a new reality of a -“higher order”) emerge.° ! +"higher order") emerge.° ! More concretely, Marx did not write that the condition of the alienated was improved merely because it continued to endure into -the future. Actually, the converse is true: the “longer” alienation +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 +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 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 @@ -6930,9 +6932,9 @@ former, but whose fruits are to be reaped only in a wholly new set of social realities. -Similarly, retraining today’s unemployed by allocating monies -from today’s profits would, it is argued, present an insuperable (Le., -more cost than profit) barrier to “progress” (more profit than cost). +Similarly, retraining today's unemployed by allocating monies +from today's profits would, it is argued, present an insuperable (Le., +more cost than profit) barrier to "progress" (more profit than cost). Or, in the instance of the adolescent, it is argued that a social structure in which puberty actually brought with it the privileges of adulthood would topple the present social structure of age-status @@ -6942,43 +6944,43 @@ stratification. Thus, an anachronistic situation is not transformed into a synchronous one merely by hurrying. When the rates of behavior are too slow, acceleration makes them go -faster, not feel better. -Someone who goes too slowly doesn’t feel slow, he feels “bad.” -Someone who goes too fast doesn’t feel rapidly, he feels distressed. +Someone who goes too slowly doesn't feel slow, he feels "bad." +Someone who goes too fast doesn't feel rapidly, he feels distressed. In short, the feelings which characterize the various achronistic orientations are those which characterize an incompleted dialectic. -Hegel described “the unhappy consciousness; Marx described +Hegel described "the unhappy consciousness; Marx described prolonged estrangement. Synchrony, then, is not the middle road between turgidity and -rapidity — it is the apperception of harmony which accompanies +rapidity --- it is the apperception of harmony which accompanies TimeForms' 149 -generalization. The painter who says “It is going well’ describes a +generalization. The painter who says "It is going well' describes a process in which synthesis is occurring at a pace comfortable for his talents, be they mean or inspired. When no generalization, creativity, synthesis, transcendence, growth, development (call it what you will) -is experienced, ‘life disintegrates into the dimensions of achrony, 1.€., +is experienced, 'life disintegrates into the dimensions of achrony, 1.€., too fast, too slow, too high, too low, too good, too dull. Synchronization, then, is the dialectical resolution of achrony; -achrony is the disintegration of synchrony. When it “goes well,” +achrony is the disintegration of synchrony. When it "goes well," paradox of paradoxes, we do not notice the time passing. The -“interval” between creative urge and creative act lies unmarked: we -do not need to “‘pass the time” nor “long for the day” when our +"interval" between creative urge and creative act lies unmarked: we +do not need to "pass the time" nor "long for the day" when our hopes will be fulfilled. In short, when we dwell upon the rate of -satisfaction, we do not enjoy the process — we criticize it. +satisfaction, we do not enjoy the process --- we criticize it. -Religions have made much of “‘timelessness.” So have Freud +Religions have made much of "timelessness." So have Freud and Eliade.°? The perfect simultaneity of desire and fulfillment has been universally extolled as the ultimate happiness of man. This is so, -not, in our view, because there is a ‘‘place’’ where this kind of +not, in our view, because there is a "place" where this kind of process is actual (whether it be heaven or the id), but because, for each of us, though far too rarely in our lives, we have experienced -“times”? in which we needed to note no duration, no passage, no +"times"? in which we needed to note no duration, no passage, no motion. The extreme rarity of these experiences, and conversely, the all too frequent occurrence of forms of achrony, is coterminous with the extent of human pathology. @@ -6989,8 +6991,8 @@ orientations contains an illusion of synchrony in its portrait. The epichronic timeless heaven seems synchronic, as does the anachronic blissful nirvana. The metachronic utopia resembles the catachronic relief in suicide. In each orientation, there is an attempt to -compensate for the lost time, whether it be the “‘injustice of -birth’’®* or the attempt to recapture “innocence” or ‘‘paradise lost.” +compensate for the lost time, whether it be the "injustice of +birth"®* or the attempt to recapture "innocence" or "paradise lost." Sensitivities are sometimes modified in such ways to lessen the pain of loss®*® inflicted by death. @@ -7002,11 +7004,11 @@ definitions of the ultimate good. But the proliferation of the cultures 150 TimeForms -of man need not blind us to the fact that no man, be he “primitive” +of man need not blind us to the fact that no man, be he "primitive" or contemporary, enjoys mere endurance. All men, it seems, though they variously describe it, have experienced what we here call synchrony, that is, moments in their lives when a harmony of paces -was felt so pleasantly that they did not need to ‘‘mark”’ the passage +was felt so pleasantly that they did not need to "mark" the passage of time. @@ -7020,11 +7022,11 @@ development, which we alter only at our peril. VARYING VARIATIONS -We have clocks to measure linear time, “biological clocks” +We have clocks to measure linear time, "biological clocks" which regulate and synchronize physiological times; are there psychological and sociological clocks as well,®® which measure variant sensibilities to the tempo of experience? How many -‘‘dimensions”’ of temporal experience are there? +"dimensions" of temporal experience are there? These inquiries, however basic they seem, are themselves based @@ -7041,7 +7043,7 @@ achievement, but that the rate of quickening itself is slowing down. The curve of sexual ecstasy reaching orgasm is an example. Another example occurs when we tromp on the accelerator of a very finely tuned car. We first experience an increasing rate of acceleration, in -what statisticians refer to as a ‘‘J‘‘ curve. But as we approach the +what statisticians refer to as a "J" curve. But as we approach the limit of acceleration within that gear, although we are still accelerating, we are picking up speed at a slower rate. Were we to @@ -7077,12 +7079,12 @@ such possibilities on page 152. The situation in which the racing car initially accelerates -acceleratedly corresponds to our cell ‘‘2b,” that is, it metachronizes +acceleratedly corresponds to our cell "2b," that is, it metachronizes metachrony. When it begins to slow down its rate of acceleration, it -corresponds to our cell “2a,” that is, it anachronizes metachrony. +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- +eventually, an anachronizing anachrony: ("1b" to "1a" respec- tively). @@ -7176,7 +7178,7 @@ along the other axes. Imagine a culture in which there is a gradual (i.e. uniform) accumulation of oligarchical political power. One thinks of the coalition of wealthy families who arrogated to themselves the powers of the citizenry of glorious Athens. This -“trend” was perceived. In order to “bring down’ the rate at which +"trend" was perceived. In order to "bring down' the rate at which this oppression of the Athenian population was taking place, the politically jealous would have either to dissipate the rate of power-concentration, or seize power themselves before it was too @@ -7195,28 +7197,28 @@ given each illustrate only one dimension of our paradigm. TimeForms' 153 -Imagine a situation in which a young man is “looking forward -anxiously’’ to a date with a pretty young woman who has recently +Imagine a situation in which a young man is "looking forward +anxiously" to a date with a pretty young woman who has recently entered his ambience. As the appointed hour approaches he becomes -increasingly “anxious,” but since the eventual consummation is -“nearer” than before, his anticipation is now mixed with a mildly +increasingly "anxious," but since the eventual consummation is +"nearer" than before, his anticipation is now mixed with a mildly pleasurable eroticism. For a few brief moments he entertains the (paranoid) suspicion that the assignation may not come to pass, -which “chills” him momentarily. But he “puts this thought from his -mind,”’ and returns to the pleasure of his original fantasy with -“heightened”’ anticipation. +which "chills" him momentarily. But he "puts this thought from his +mind," and returns to the pleasure of his original fantasy with +"heightened" anticipation. -We see here an initial increase in his “anticipatory anxiety” +We see here an initial increase in his "anticipatory anxiety" which he hypochronizes by envisaging a more pleasurable erotic effect. This fantasy, however, unleashes an even greater torrent of -hyperchronic ‘‘anxiety”’ which he handles by increasing the degree of -his hypochronization, i.e., denial of ‘“‘anxiety.” He attempts to -achieve, as it were, a “euchronistic” equilibrium. +hyperchronic "anxiety" which he handles by increasing the degree of +his hypochronization, i.e., denial of "anxiety." He attempts to +achieve, as it were, a "euchronistic" equilibrium. It will be noted that without the actual experience which he so -fondly awaits, a genuinely “synchronous experience” will not be +fondly awaits, a genuinely "synchronous experience" will not be 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 @@ -7227,7 +7229,7 @@ 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 crooked line through our neat and hence naive categorizations. That -this is the predictable fate of ‘‘ideal types’’ is well known. +this is the predictable fate of "ideal types" is well known. For example, accelerating decelerations and decelerating accel- @@ -7241,41 +7243,41 @@ attention here to repeating rates and varying durations between them, and to some of the archetypes of rhythm, tempo, cycles, and other forms of periodicity, we would risk opening the temporal -typologist’s pandora’s box. +typologist's pandora's box. It is sometimes speculated that the first form of time which the unborn organism experiences is the maternal heartbeat, of which the -organism becomes ‘“‘aware’’ through the periodic surgings and +organism becomes "aware" through the periodic surgings and swellings in its intrauterine abode. Others are of the opinion that the prenatal organism is made aware of the beats of its own heart through its own periodic swellings and pulsations. Thus, in the -“preemy” nurseries which are charged with the responsibility of +"preemy" nurseries which are charged with the responsibility of providing the neonates with an environment which most resembles -the uterine paradise from which it may feel “untimely ripped” it has +the uterine paradise from which it may feel "untimely ripped" it has been found that the placement of clocks, metronomes, or other rhythmic devices correlates very highly with apparent decreases in infant discomfort and increases in metabolic well-being. Similar experiments with animals have resulted in similar findings.® 7 -Graphically, we depict such recurrences as “‘periodic functions” +Graphically, we depict such recurrences as "periodic functions" and we are accustomed to measuring the intervals between peaks and troughs of such mathematical entities as sine curves, and of other less uniform functions, such as brain waves. We draw attention here to the fact that little attention has been paid to related phenomena in a -sociological way. Moore’s work is instructive.°® Pareto’s cyclical -theory of history is also a case in point, as is Sorokin’s typology of -civilization processes. So is Gurvitch’s work.°? Some have alleged -that the cyclical theory of “eternal return” was opened out in the -“Judeo-Christian” conception of history wherein man, from his +sociological way. Moore's work is instructive.°® Pareto's cyclical +theory of history is also a case in point, as is Sorokin's typology of +civilization processes. So is Gurvitch's work.°? Some have alleged +that the cyclical theory of "eternal return" was opened out in the +"Judeo-Christian" conception of history wherein man, from his transcendental beginning in the Godhead, proceeds through a linear history toward his ultimate transcendental transfiguration; others see in this only a larger circle. Even Engels seemed unable to defeat this image, falling into an interpretation that the Universe endlessly repeats itself, the corollary of which seems to be that man has been before and will be again, yet strive we must for THIS dialectic must -be fulfilled. From such a frame of reference, even Spengler’s dreadful +be fulfilled. From such a frame of reference, even Spengler's dreadful anatomy of human times seems a relief. In short, although the @@ -7283,8 +7285,8 @@ 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 "philos- +ophy 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. @@ -7296,9 +7298,9 @@ each, in our language, recur. It was this need to recognize the unit of measure which drove Plato to paint his theory of knowledge as an allegory in which the soul was enabled to know a reality because it remembered the true reality (of which the present was only a copy) -originally experienced in the eternal (unrecurring) realm of “Truth.” +originally experienced in the eternal (unrecurring) realm of "Truth." (We pass over the fact that this allegorical depiction has been seized -upon by the literal-minded, as Plato’s final words on the subject of +upon by the literal-minded, as Plato's final words on the subject of cognition.) We meet here a terribly difficult epistemological paradox which has not been resolved even in the wonderfully sophisticated laboratories of the learning theorists, for (to paraphrase Heraclitus) if @@ -7309,9 +7311,9 @@ former instance, the phenomenon is unintelligible; in the latter, trivial. Even the psychoanalysts, who assert that we compare new experiences to phantasies in order not to be overwhelmed by their novelty, have not been able to establish to their mutual satisfaction, -how we handle “original” phantasies. That Jung’s “archetypes” were +how we handle "original" phantasies. That Jung's "archetypes" were offered as a solution to this problem is as well known as its many -criticisms. Equally well-known is Sartre’s rebellion from the position +criticisms. Equally well-known is Sartre's rebellion from the position which asserted that the models (nee essences) of realities, were they to pre-exist the realities themselves, would foredoom man to a sterile repetition of already blueprinted situations, thus making human @@ -7328,15 +7330,15 @@ preclude novel measures. Of course, this theoretical trap does not ensnare our actual experience, since there is a huge difference between understanding what we do and actually doing it. We make -“serendipitous” discoveries all the time, without having a theory of +"serendipitous" discoveries all the time, without having a theory of serendipity. Our purpose in outlining these theoretic pitfalls is precisely to point out that the familiar and the linearly recurrent are not the sole criterion but a criterion, so that we may the more readily distinguish between the two. It is well known that Einstein had to define anew in order to transcend the limits of Newtonian physics. Equally familiar is the description of the conservative wis a -vis the progressive: the one “holds onto” the familiar, the other -“embraces” novelty. In Mertonian terms, these are the ritualist versus +vis the progressive: the one "holds onto" the familiar, the other +"embraces" novelty. In Mertonian terms, these are the ritualist versus the innovator. In our view, special attention needs to be devoted to the time-sense of these personnel, since it may well be that the specific content clung to or sought for is irrelevant to the social @@ -7351,8 +7353,8 @@ field of human effort. Until very recently, music was written with an indication to the performer that a certain measured tempo was to be followed throughout, and that the insertions of artistry permissible to the performer and the conductor were to be made within such -composerly limitations as were contained in such phrases as “‘allegro -con vivo’ or “crescendo molto vivace”’ etc. More generally, we know +composerly limitations as were contained in such phrases as "allegro +con vivo' or "crescendo molto vivace" etc. More generally, we know 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, @@ -7370,11 +7372,11 @@ TimEForms 157 the relations between the durations and recurrences which character- -ize 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 +ize 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 -from Rank’s postulated wish to rebecome the placid foetus, nor may +from Rank's postulated wish to rebecome the placid foetus, nor may it be unlikely that the Utopian linearist differs significantly in temporal form from his younger brother, the adolescent impatient for adult sexual privilege. @@ -7390,7 +7392,7 @@ 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 failure.?* In language which some will deem more properly -sociological we might point out that, so to speak, the “function” of a +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 otherwise be unpatterned, chaotic, and hence, a-social. To the extent that the stranger speaks in words we have learned to recognize as our @@ -7400,8 +7402,8 @@ whatever outcome we desire. However, the converses are also true: the stranger with whom we cannot communicate stirs up a restlessness; the scene in which we may not in any sense predict the outcome of our behavior will demolish our behavioral repertory. In -sum, recurrence precedes occurrence; it isn’t “logical,” but it’s true. -When it doesn’t, in the ways we have outlined above, we have +sum, recurrence precedes occurrence; it isn't "logical," but it's true. +When it doesn't, in the ways we have outlined above, we have achrony, in varying degrees and types. And yet, as we have outlined above, synchrony includes novelty; creativity, paradoxically, is never ex nihilo but always de novo. @@ -7414,12 +7416,12 @@ THE VIDECHRON Two sets of experiments we have been conducting constitute pilot studies designed to investigate these phenomena. One is frankly -modelled after Sherif’s now classic studies in the ‘‘auto-kinetic -phenomena.”7? In his design, subjects in a dark room were asked to +modelled after Sherif's now classic studies in the "auto-kinetic +phenomena."7? In his design, subjects in a dark room were asked to report how far a light was moving. It was found that isolated subjects could be induced to cluster their responses around a group mean, that the mean was variable and subject to experimental alteration by -the introduction of “‘liars.”’ +the introduction of "liars." We proceed as follows. Subjects are seated (alone, in groups; we @@ -7427,7 +7429,7 @@ vary it) in a room, for a standard interval (say 10 minutes). They are then asked how long they think they were in there. Some subjects are given busywork (routine tasks), others are given important work (this takes a little interviewing). They are asked about durations. -“Liars” are introduced to alter means. Differences are highly +"Liars" are introduced to alter means. Differences are highly interesting, and will be reported as soon as we can write them up systematically. We were looking for differences in hypothecated rate thresholds, and we found them. So much for Box III. @@ -7441,8 +7443,8 @@ situation. As luck would have it, we were invited to investigate the -patterned interactions that took place in what was called ‘‘Multiple -Family Therapy,”7? a situation in which several families together +patterned interactions that took place in what was called "Multiple +Family Therapy,"7? a situation in which several families together with their identified adolescent schizophrenic patients, a therapist and an observer (ourself) experienced 90- minute therapy sessions. @@ -7451,15 +7453,15 @@ Hypothesizing that varying rates of interaction would fit our paradigm, we naively tried to make intelligent observations during the sessions. We were quickly overwhelmed by the sheer complexity of the data. Tucking our catachronic tails between our legs, we slunk -away for simpler pastures.” 4 +away for simpler pastures." 4 TimeForms 159 -We were aware that Cornellison’® and his co-workers had done +We were aware that Cornellison'® and his co-workers had done some interesting things in psychiatric research, such as showing the -film “Snake Pit” to a back ward of schizophrenic patients, i.e., a +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- @@ -7469,7 +7471,7 @@ long road to recovery. Henry Murray has reported on some aspects of a series of experiments in which he and his associates engaged.7® As usual, the -design of Murray’s study is fascinating, and as usual, he attempts to +design of Murray's study is fascinating, and as usual, he attempts to study those aspects of personality which everyone agrees are most intriguing but which seem to most investigators to be least amenable to experimental observation. @@ -7481,15 +7483,15 @@ of this proceeding have exchanged written autobiographical state- ments 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 +vituperative polemic, much to the other's astonishment. Presumably (or perhaps axiomatically), this switch in plan from a pleasant -discussion of life’s values to an anxiety-laden defense of one’s +discussion of life's values to an anxiety-laden defense of one's metaphysics provokes behavior which will correlate with rises and -falls in ‘‘measurable” anxiety levels. Because the subject (he upon +falls in "measurable" anxiety levels. Because the subject (he upon whom the barrage of insult falls) is asked to write what he remembers of the session at various time intervals after it has happened, and because he is confronted with tape recorded and -filmed documents of this actual occasion,’?’ the experimenters are +filmed documents of this actual occasion,'?' the experimenters are able to estimate the relation between re-exposures and retention, redintegration, retroactive inhibition, etc. Although this seems to be the best of all possible worlds in which to measure anxiety and its @@ -7501,13 +7503,13 @@ during the last few years, embodies a principle very similar to 160 TimeFormMs -Murray’s, yet offers some peculiarly Murrayian advantages lacking in -Murray’s own original design. +Murray's, yet offers some peculiarly Murrayian advantages lacking in +Murray's own original design. 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 +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 @@ -7518,14 +7520,14 @@ many times as we wish or by editing the playback for sound or speed, we may begin to investigate the temporal aspects of group process in a temporal way. To put the matter differently, we may vary the temporal aspects of the proceeding in order to observe the -subjects’ estimates of the temporal aspects of the proceeding. In +subjects' estimates of the temporal aspects of the proceeding. In short, the telerecording design allows the investigator to vary time, instead of pretending that time is a constant for all interactions. The -fact that we may then record proceedings of variable ‘‘times’”’ and +fact that we may then record proceedings of variable "times" and measure their inexperienced duration comes to us as an added benefit. The decision to allow subjects to witness their behavior during the playback has led to some interesting tests of the extent to -which an individual’s anxiety is a function of the group apperception +which an individual's anxiety is a function of the group apperception of time. @@ -7533,20 +7535,20 @@ It is usually claimed that the record of a therapeutic session presents the patients with the reality of the situation, and that repeated re-exposure acquaints him with it in a healthy way. If it should emerge that repeated exposure to a proceeding in which one -is involved (what Cornellison has called “self-image experience’) is of +is involved (what Cornellison has called "self-image experience') is of potential clinical application, we would not be unhappy. Perhaps a slightly more technical paragraph will be permitted. -We are becoming increasingly sophisticated in the use of “projective -tests.” We know that people will ‘‘distort’”’ photographs, drawings, +We are becoming increasingly sophisticated in the use of "projective +tests." We know that people will "distort" photographs, drawings, stories, sentences, in proportion as they need to do so. This helps us TimeForms 161 -to understand their needs and ‘“‘press’”, since we assume we +to understand their needs and "press", since we assume we understand the projective devices. If we represent an audio-visual record of an actual proceeding, we may find that some significantly @@ -7566,9 +7568,9 @@ simple. Note that while you speak, you listen to your speech, editing, as -it were, as you go along. You can’t see your facial gestures, even if +it were, as you go along. You can't see your facial gestures, even if you try, unless you see a murror. But the mirror is simultaneous -editing. Unless you are uncommonly “reflective,” you may not +editing. Unless you are uncommonly "reflective," you may not notice that you sometimes talk and gesticulate very rapidly, at other times very slowly. With the Videchron you have the opportunity. @@ -7579,8 +7581,8 @@ a very slow rate. You will now have more time to feel what you felt then at clock-time. Conversely, if we play back faster than the-rate at which we originally recorded, you now have less time to feel what you then felt. By varying the rates of playback, we can find when -you’re comfortable, when you’re not. And if we ask you how you -felt, you don’t have to re-behave, which would re-introduce your +you're comfortable, when you're not. And if we ask you how you +felt, you don't have to re-behave, which would re-introduce your editing. @@ -7607,7 +7609,7 @@ tion, 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- +of reducing alienation (other than "violent" revolution), are there- fore 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 @@ -7615,16 +7617,16 @@ well. The induction of anxiety, however, has been pronounced ethical by our society, if and when it takes place in professionally conducted therapy sessions. Here social legitimation has been granted, presumably because the therapist permits no more anxiety -than the patients can tolerate. But even here, “‘the human kind -cannot bear very much reality,” as T.S. Eliot said.” ° +than the patients can tolerate. But even here, "the human kind +cannot bear very much reality," as T.S. Eliot said." ° Space does not permit a more exact description of the experimental ramifications of the achrony-synchrony paradigm. Among the issues which we must leave to another time are the -relationship between the forms of anxiety (e.g. “separation,” -“castration”) at phase-appropriate stages in the socialization of the -child, and the achronistic orientations which develop as ‘‘defenses” +relationship between the forms of anxiety (e.g. "separation," +"castration") at phase-appropriate stages in the socialization of the +child, and the achronistic orientations which develop as "defenses" against them. We intend also to explore the notions of immortality, timelessness, and their relation to the experience of mortality and death. Freud himself wrote: @@ -7674,9 +7676,9 @@ me for a few more paragraphs, I would like him to know whereof it comes. That my principal mentor is Galileo was made apparent in my point of departure. But my hubris is larger, since I take my task to be the founding of a new cross-disciplinary science, which I would like -to call “chronetics.’”’ Groping toward that purpose, I have drawn -considerable consolation from Einstein’s forward to the “Dialogue -concerning the two Chief World Systems,” where he wrote: +to call "chronetics." Groping toward that purpose, I have drawn +considerable consolation from Einstein's forward to the "Dialogue +concerning the two Chief World Systems," where he wrote: It has often been maintained that Galileo became the @@ -7693,24 +7695,24 @@ To put into sharp contrast the empirical and the deductive 164 TimeForms -Galileo’s disposal were so imperfect that only the boldest +Galileo's disposal were so imperfect that only the boldest speculation could possible bridge the gaps between the empirical data. (For example, there existed no means to measure time shorter than a second)... His endeavors are -not so much directed at ‘factual knowledge” as at -“‘comprehension.’’®! +not so much directed at 'factual knowledge" as at +"comprehension."®! Chronetics should consist of both. And more. Much more. -TimEPorms’~= 165 +TimEPorms'~= 165 NOTES -166 ‘TimEForRMS +166 'TimEForRMS Chapter 1: @@ -7722,19 +7724,19 @@ L; 10. -Leuner, H., “President State of Psycholytic Therapy and Its -Possibilities” in The Use of LSD in Psychotherapy and Alcohol- +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. -. Becker, H., “History, Culture, and Subjective Experience: an +. Becker, H., "History, Culture, and Subjective Experience: an -exploration of the social bases of drug induced experiences,” +exploration of the social bases of drug induced experiences," Journal of Health and Social Behavior (1969). -. Cheek, F., “Exploratory Study of Drugs and Interaction,” +. Cheek, F., "Exploratory Study of Drugs and Interaction," Archives of General Psychiatry, 9:566-574, 1963. @@ -7743,11 +7745,11 @@ Archives of General Psychiatry, 9:566-574, 1963. . Mechaneck, R., Feldstein, S., Dahlberg, C. and Jaffe, J., -“Experimental Investigation of LSD as a Psychotherapeutic -Adjunct.” Paper read at 1967 AOA meeting. +"Experimental Investigation of LSD as a Psychotherapeutic +Adjunct." Paper read at 1967 AOA meeting. -. Linton, H. and Lang, R., “Subjective Reactions to LSD-25,” +. Linton, H. and Lang, R., "Subjective Reactions to LSD-25," Archives of General Psychiatry, 6:352-368, 1962. @@ -7763,7 +7765,7 @@ Archives of General Psychiatry, 6:352-368, 1962. Experience. Holt, Rinehart and Winston, New York, 1966. -. Gioscia, V., “Adolescence, Addiction, and Achrony” in Person- +. Gioscia, V., "Adolescence, Addiction, and Achrony" in Person- ality and Social Life, R. Endleman (ed.). Random House, New @@ -7786,23 +7788,23 @@ A, 2. -Gioscia, V., ‘““Adolescence, Addiction, and Achrony,” op. cit. +Gioscia, V., "Adolescence, Addiction, and Achrony," op. cit. -Gioscia, V., “Glue Sniffing: Exploratory Hypotheses on the -Psychosocial Dynamics of Respiratory Introjection’” in proceed- +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 Substance Abuse Practices Among Adolescents, Office of Juvenile Delinquency and Youth Development, U. S. Dept. of Health, Education and Welfare, Washington, D. C., 1967. -Gioscia, V., ‘‘Psychological and Sociological Proneness to Drug -Use in Young People.”’ Paper presented to Amherst College -Symposium “The Drug Scene,” 1967. +Gioscia, V., "Psychological and Sociological Proneness to Drug +Use in Young People." Paper presented to Amherst College +Symposium "The Drug Scene," 1967. -Gioscia, V., “LSD Subcultures: Acidoxy Versus Orthodoxy.” See +Gioscia, V., "LSD Subcultures: Acidoxy Versus Orthodoxy." See Chapter 1, this volume. @@ -7821,12 +7823,12 @@ Chapter 3: 1, -Gioscia, V., “LSD Subcultures: Acidoxy Versus Orthodoxy.” +Gioscia, V., "LSD Subcultures: Acidoxy Versus Orthodoxy." See Chapter 1, this volume. -Gioscia, V., ‘Groovin’ on Time.” See Chapter 2, this volume. -Gioscia, V., “On Dialectical Time.” See Metalog, this volume. +Gioscia, V., 'Groovin' on Time." See Chapter 2, this volume. +Gioscia, V., "On Dialectical Time." See Metalog, this volume. Status Report #1 of The Village Project, a social agency for @@ -7864,32 +7866,32 @@ LS. TimeForMs -Kenniston, K., “Heads and Seekers: Drugs on Campus, Counter -Cultures in American Society,” American Scholar, vol. 28, no. +Kenniston, K., "Heads and Seekers: Drugs on Campus, Counter +Cultures in American Society," American Scholar, vol. 28, no. 1:97-112, 1969. . Mayday, January 20, 1969, #14. -. Gioscia, V., “On Social Time.” See Metalog, this volume. -. Gioscia, V., ‘Adolescence, Addiction, and Achrony,” op. cit. +. Gioscia, V., "On Social Time." See Metalog, this volume. +. Gioscia, V., 'Adolescence, Addiction, and Achrony," op. cit. -. Dunaif, C. and Gioscia, V., ‘““Violence and Family Process.” +. Dunaif, C. and Gioscia, V., "Violence and Family Process." Report to the National Crime Commission, in archives of -President’s Commission on Law Enforcement and the Adminis- +President's Commission on Law Enforcement and the Adminis- tration of Justice, Washington, 1966. -Gioscia, V., “Sources of Violence in Contemporary America.” +Gioscia, V., "Sources of Violence in Contemporary America." Paper presented to Farmingdale Public Library Association, October, 1968 (mimeo). -Kurland, A. and Unger, S., “The Present Status and Future +Kurland, A. and Unger, S., "The Present Status and Future Direction of Psychedelic LSD Research with Special Reference -to the Spring Grove Studies,” January, 1969 (mimeo). +to the Spring Grove Studies," January, 1969 (mimeo). Whitrow, G. J., The Natural Philosophy of Time. Harper @@ -7898,14 +7900,14 @@ Whitrow, G. J., The Natural Philosophy of Time. Harper Hegel, G. W. F., Logik, 2 volumes. -Gioscia, V., ‘“‘Plato’s Image of Time.” Ann Arbor, University +Gioscia, V., "Plato's Image of Time." Ann Arbor, University Microfilms, 1963. James. W., Varieties of Religious Experience, various editions. -Bateson, G., Jackson, Weakland, D., Hally, J., ‘““Toward a Theory +Bateson, G., Jackson, Weakland, D., Hally, J., "Toward a Theory -of Schizophrenia.” Reprint from Behavioral Science, vol. 1. no. +of Schizophrenia." Reprint from Behavioral Science, vol. 1. no. 4:251-264, 1956. @@ -7922,8 +7924,8 @@ Laing, R. D., The Politics of Experience. Penguin Books, London, 1966. -Feuer, L., “What is Alienation? The Career of a Concept” -Sociology on Trial, M. atom and A. Vidich (eds.), Prentice- ‘Hal, +Feuer, L., "What is Alienation? The Career of a Concept" +Sociology on Trial, M. atom and A. Vidich (eds.), Prentice- 'Hal, New York, 1963. @@ -7942,10 +7944,10 @@ Chapter 4: 11. -Gioscia, V., ““Groovin’ on Time.” See Chapter 2, this volume. +Gioscia, V., "Groovin' on Time." See Chapter 2, this volume. -Gioscia, V., “On Social Time.” See Metalog, this volume. +Gioscia, V., "On Social Time." See Metalog, this volume. . Whitehead, A. N., Science in the Modern World. New American @@ -7954,7 +7956,7 @@ Gioscia, V., “On Social Time.” See Metalog, this volume. Library (Various editions). -. Gioscia, V., “Groovin’ on Time.” See Chapter 2, this volume. +. Gioscia, V., "Groovin' on Time." See Chapter 2, this volume. . McCluhan, M. and Fiore, Q., The Global Village. McGraw-Hill, @@ -7966,14 +7968,14 @@ New York, 1968. . Roszak, T., The Making of a Counter-Culture. Doubleday, New York, 1969. -. Gioscia, V., “Time, Pathos, and Synchrony.”’ See Chapter 3, this +. Gioscia, V., "Time, Pathos, and Synchrony." See Chapter 3, this volume. . Marcuse, H., Negations. Beacon Press, Boston, 1968. -. Ryan, P., ‘‘Cable Television and the Schools,” in Birth, Death +. Ryan, P., "Cable Television and the Schools," in Birth, Death and Cybernation. Gordon and Breach, New York, 1972. @@ -8016,18 +8018,18 @@ constituted The Raindance Corporation. TIMEFoORMS -Ragosine, V., ‘Magnetic Recording,” Scientific American, No- +Ragosine, V., 'Magnetic Recording," Scientific American, No- vember, 1969. See also Dow Digest, July, 1969 for a description -of Precision Instrument’s ‘Unicorn System.” +of Precision Instrument's 'Unicorn System." The New York Times recently contained the news that the Republic of India was installing just such a system to foster literacy in some 10,000 villages. (This project has since been -‘‘cancelled.’’) +"cancelled.") -Pribram, K., ‘““The Neurophysiology of Remembering,” Scientif- +Pribram, K., "The Neurophysiology of Remembering," Scientif- ic American, January, 1969. @@ -8036,22 +8038,22 @@ Time Magazine, July 18, 1969. I am indebted to Dr. Warren Brodey for a stimulating discussion -of his “play” (as opposed to “work”) at the Environmental +of his "play" (as opposed to "work") at the Environmental Ecology Laboratory in Boston, and for his presentation at -“Grand Rounds” at The Roosevelt Hospital under the auspices +"Grand Rounds" at The Roosevelt Hospital under the auspices of The Center for the Study of Social Change, on October 23, 1969. -“Chronetics” is the field which investigates temporal processes. -For a fuller description, see ‘‘On Social Time,” Metalog, this +"Chronetics" is the field which investigates temporal processes. +For a fuller description, see "On Social Time," Metalog, this volume. -” +" -e.g. Bateson, G., “Cybernetic Explanation,’ The American +e.g. Bateson, G., "Cybernetic Explanation,' The American Behavioral Scientist, vol. 10, no. 8, April 1967. @@ -8066,11 +8068,11 @@ a; ys -Keniston, K., “Notes on Young Radicals,” Change, vol. 1, no. +Keniston, K., "Notes on Young Radicals," Change, vol. 1, no. 6:25 et seq., 1969. -Grimshaw, A. D., ‘Sociolinguistics and the Sociologist,” Amer- +Grimshaw, A. D., 'Sociolinguistics and the Sociologist," Amer- can Sociologist, vol. 4, no. 4:312 et seq., 1969. @@ -8095,13 +8097,13 @@ TimEForms'§ 171 ity. Knopf, New York, 1953. -. Gioscia, V., ‘““LSD Subcultures: Acidoxy Versus Orthodoxy.” +. Gioscia, V., "LSD Subcultures: Acidoxy Versus Orthodoxy." See Chapter 1, this volume. -. Simmons, J. and Winograd, B., It’s Happening. Mark-Laird +. Simmons, J. and Winograd, B., It's Happening. Mark-Laird Publications, Santa Barbara, California, 1966. @@ -8114,11 +8116,11 @@ Hague, 1970. See also Shands, H., War with Words, Mouton, The Hague, 1971. -. Gioscia, V., “The Coming Synthesis: Chronetics and Cybernet- +. Gioscia, V., "The Coming Synthesis: Chronetics and Cybernet- -ics.”” Paper presented to the International Convocation entitled -“The Revolution in Values— The Response of the Healer”, +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. @@ -8129,20 +8131,20 @@ try, November 14, 1969. See Metalog, this volume. 1968. -. Gioscia, V., ‘Groovin’ on Time.” See Chapter 2, this volume. +. Gioscia, V., 'Groovin' on Time." See Chapter 2, this volume. McLuhan, op. cit. -. Gioscia, V., “Time, Pathos and Synchrony.”’ Paper presented to +. Gioscia, V., "Time, Pathos and Synchrony." Paper presented to the Annual Convention of the American Orthopsychiatric Association, April, 1969. See Chapter 3, this volume. -Rabkin, R., “Do You See Things That Aren’t There?” in Origin +Rabkin, R., "Do You See Things That Aren't There?" in Origin and Mechanisms of Hallucinations, W. Keup, ed. Plenum Press, New York-London, 1970. pp. 115-124. @@ -8150,7 +8152,7 @@ New York-London, 1970. pp. 115-124. Wittgenstein, L. Tractatus logico-philosophicus -Gioscia, V., ‘Groovin’ on Time.” See Chapter 2, this volume. +Gioscia, V., 'Groovin' on Time." See Chapter 2, this volume. 172 TimeEFormMs @@ -8159,10 +8161,10 @@ 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, -A. E., ‘‘Human Communication, Behavioral Programs and their -Integration in Interaction,” Behavioral Science, 13:44-55, 1968. +16. Scheflen, A. E., "On the Structuring of Human Communica- +tion," 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 @@ -8170,7 +8172,7 @@ York, 1972. See also Birdwhistle, R., Introduction to Kinesics, University of Kentucky Press, Louisville, 1955. -17. McClean, P. D., “The Paranoid Streak in Man,” in Beyond +17. McClean, P. D., "The Paranoid Streak in Man," in Beyond Reductionism. Hutchinson & Co. @@ -8215,7 +8217,7 @@ TimEForms 173 transl.). Free Press, Glencoe, 1951. -. Freud, S., “Civilization and its Discontents,” Standard Edition, +. Freud, S., "Civilization and its Discontents," Standard Edition, The Complete Psychological Works of Sigmund Freud, J. @@ -8250,7 +8252,7 @@ York, 1926. . The following section is a modified version of a paper entitled -“Typology Construction’”’ delivered at the Eastern Sociological +"Typology Construction" delivered at the Eastern Sociological Society, Boston, 1963. @@ -8263,12 +8265,12 @@ Heidegger, M., Being and Time, J. Macquarrie and E. Robinson London, 1962. -De Benedetti, S., ‘‘The Mossbauer Effect,” Scientific American, +De Benedetti, S., "The Mossbauer Effect," Scientific American, April, 1960, p. 72 et seq. Like the Eskimo who has many words for snow, we seem to -need literally hundreds of phrases with the word “time” in them +need literally hundreds of phrases with the word "time" in them to capture the varieties of temporal experience. Professor @@ -8298,29 +8300,29 @@ each making a compilation of such phrases (personal communi- cation, 1965). -Kiang Kang-Hu, “How Time and Space Appear to Chinese -Poets,” chapter 2 in On Chinese Studies. Commercial Press, +Kiang Kang-Hu, "How Time and Space Appear to Chinese +Poets," chapter 2 in On Chinese Studies. Commercial Press, Shanghai, China, 1934. (I am grateful to my former colleague Prof. B. Solomon for this reference.) -See for example: V. Gioscia, Plato’s Image of Time: An Essay +See for example: V. Gioscia, Plato's Image of Time: An Essay in Philosophical Sociology, Fordham University, 1962, unpub. Ph.D. dissertation. G. J. Whitrow, op. cit. R. Maclver, The Challenge of the Passing Years: My Encounter with Time, Simon and Shuster, New York, 1962. G. Gurvitch, The Spectrum of Social Time, Reidel Co., Stuttgart, 1963. Coser and -Coser, “‘Time Perspective and Social Structure,” in Gouldner, +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, transl., Martinus Nijhoff, The Hague, 1964. See also, M. Wallace, -“Temporal Experience,” Psychological Bulletin, vol. 57, no. +"Temporal Experience," Psychological Bulletin, vol. 57, no. 3:213-237, 1960, et al. -Coser and Coser, ‘‘Time Perspective and Social Structure,” in +Coser and Coser, "Time Perspective and Social Structure," in Gouldner, op. cit. for a good initial bibliography. @@ -8335,7 +8337,7 @@ IV types. My view on this appears infra. Murray, H. and Kluckhohn, C. (eds.), Personality in Nature, Society and Culture (2nd ed.), Knopf, New York, 1954; and -Erikson, E., ‘Identity and the Lifecycle,” Monograph, Psycho- +Erikson, E., 'Identity and the Lifecycle," Monograph, Psycho- 20. @@ -8362,7 +8364,7 @@ Erikson, E., ‘Identity and the Lifecycle,” Monograph, Psycho- 27. -TimeForms’ 175 +TimeForms' 175 logical Issues, vol. 1, no. 1, International Universities Press, New @@ -8370,8 +8372,8 @@ York, 1959. Shakespeare, W., Hamlet (variously reprinted), Act I, Scene V, -11, 188-189: “The time is out of joint; O cursed spite. -That ever I was born to set it right!” +11, 188-189: "The time is out of joint; O cursed spite. +That ever I was born to set it right!" We hook up an accelerometer, as it were, to the Mertonian @@ -8379,24 +8381,24 @@ paradigm. Cf. R. K. Merton, Social Theory and Social Structure. Free Press, Glencoe, 1955. -See “The Pseudo-Successful Adult: A Case Study of the -Metachronic Orientation,”’ by V. Gioscia, paper delivered to the +See "The Pseudo-Successful Adult: A Case Study of the +Metachronic Orientation," by V. Gioscia, paper delivered to the 17th annual meeting of the New York Society of Clinical Psychologists, New York, 1965. -See, however, the brilliant paper by P. Slater, “On Social -Regression,” American Sociological Review, 28:339-364, 1963. +See, however, the brilliant paper by P. Slater, "On Social +Regression," American Sociological Review, 28:339-364, 1963. -Cf. V. Gioscia, “Groovin’ on Time,” paper presented to the +Cf. V. Gioscia, "Groovin' on Time," paper presented to the Hahneman Medical College Conference on Psychedelic Drugs, November, 1968. See Chapter 2, this volume. An advance toward a more empirical analysis of this question has recently been made by my former colleague Herbert Danzger -in “Community Power Structure: Problems and Continuities,” +in "Community Power Structure: Problems and Continuities," American Sociological Review, 29:707-717, 1964. @@ -8406,7 +8408,7 @@ Vizedom and G. Caffee (transl.). University of Chicago Press, Chicago, 1960. -Gioscia, V., ‘“Adolescence, Addiction and Achrony,” in Person- +Gioscia, V., "Adolescence, Addiction and Achrony," in Person- ality and Social Life, R. Endleman (ed.). Random House, New York, 1965. @@ -8453,25 +8455,25 @@ New York on Oct. 30, 1964. Cohen, A., Delinquent Boys. Free Press, Glencoe, 1955. See -also, R. J. Barndt and D. M. Johnson, “Time Orientation in -Delinquents,” Journal of Abnormal Social Psychology, +also, R. J. Barndt and D. M. Johnson, "Time Orientation in +Delinquents," Journal of Abnormal Social Psychology, 51:343-345, 1955. This section is a slightly edited version of a paper presented to -the International Congress — Dialectics of Liberation, London, +the International Congress --- Dialectics of Liberation, London, July, 1967. -Freud, S., ‘New Introductory Lectures,” Standard Edition, op. +Freud, S., 'New Introductory Lectures," Standard Edition, op. cit., vol. XXII, p. 14. Marcuse, H., op. cit., pp. 211-212. -For a particularly instructive exigesis of Heidegger’s view of -time, see, for example, William Barrett, ‘“The Flow of Time,” in +For a particularly instructive exigesis of Heidegger's view of +time, see, for example, William Barrett, "The Flow of Time," in R. M. Gale (ed.), The Philosophy of Time. Doubleday Anchor, New York, 1967. @@ -8488,7 +8490,7 @@ philosophies, cf. H. Spiegelberg, (ed.), The Phenomenological Movement, 2 vols. Martinus Nijhoff, The Hague, 1968. -See, for example, his chapter, ‘‘Time Perception in Children,” in +See, for example, his chapter, "Time Perception in Children," in J. Fraser (ed.), The Voices of Time. George Brazillier, New York, 1966. @@ -8544,7 +8546,7 @@ TimMEForMs' 177 Fraisse, P. The Psychology of Time. Harper, New York, 1963. -Meerloo, ‘‘The Time Sense in Psychiatry,” in Fraser, Op. cit., pp. +Meerloo, "The Time Sense in Psychiatry," in Fraser, Op. cit., pp. 235 et seq. @@ -8553,11 +8555,11 @@ Harcourt Brace and World, New York, 1968, for a cy bernetic treatment without this failing. Sartre, J. P., Search for a Method. Knopf, New York, 1963. -Gioscia, V. Plato’s Image of Time, op. cit. +Gioscia, V. Plato's Image of Time, op. cit. Cf. Popper, K., The Poverty of Historicism. -Private communication, cited in P. Laurie, Drugs — Medical, +Private communication, cited in P. Laurie, Drugs --- Medical, Psychological and Social Facts. Penguin Books, New York, 1967. @@ -8567,15 +8569,15 @@ Standard Edition, op. cit., vol. XIX, p. 235 et seq. Cf. Wallis, R., op cit. -Portions of this section derive from the paper, “Time, Pathos, -and Synchrony.” See Chapter 3, this volume. +Portions of this section derive from the paper, "Time, Pathos, +and Synchrony." See Chapter 3, this volume. -Gioscia, V., ‘Groovin’ on Time.’’ See Chapter 2, this volume. +Gioscia, V., 'Groovin' on Time." See Chapter 2, this volume. -Kurland, A. and Unger S., “The Present Status and Future -Direction of Psychedelic LSD Research,” with special reference +Kurland, A. and Unger S., "The Present Status and Future +Direction of Psychedelic LSD Research," with special reference to the Spring Grove Studies, January, 1969 (mimeo). @@ -8617,39 +8619,39 @@ D3. TiMEFoRMS -Bateson, G., Jackson, D., Haley, J. and Weekland, J., ““Toward a -Theory of Schizophrenia,” Behavioral Science, vol. 1, no. -4:251-264, 1956. See also ‘“‘A Note on the Double Bind — -1962” by the same authors in Family Process, vol. 2, no. 1, -1963, and Watzlawick, P., “A Review of the Double Bind -Theory,” Family Process, vol. 2, no. 1, 1963. +Bateson, G., Jackson, D., Haley, J. and Weekland, J., "Toward a +Theory of Schizophrenia," Behavioral Science, vol. 1, no. +4:251-264, 1956. See also "A Note on the Double Bind --- +1962" by the same authors in Family Process, vol. 2, no. 1, +1963, and Watzlawick, P., "A Review of the Double Bind +Theory," Family Process, vol. 2, no. 1, 1963. Laing, R., The Politics of Experience and The Bird of Paradise, Penguin Books, London, 1967, and the other works by the man -whom Time magazine calls ‘““The Metaphysician of Madness” +whom Time magazine calls "The Metaphysician of Madness" (issue of Feb. 7, 1969). My colleague Richard Rabkin has taken a significant step in this -direction, however, in his “Affect as a Social Process,’’ American +direction, however, in his "Affect as a Social Process," American Journal of Psychiatry, vol. 125, no. 6:85-91, 1968. -Freud, S., “Group Psychology and the Analysis of the Ego,” +Freud, S., "Group Psychology and the Analysis of the Ego," Standard Edition, op. cit., vol. XIX. -Gioscia, V., ‘‘Perspective for Role Theory,” American Catholic +Gioscia, V., "Perspective for Role Theory," American Catholic Sociological Review, vol. 22, no. 2:142-150, 1961. See also, -Gioscia, V., “Types of Types” in Expanding Theory and Practice +Gioscia, V., "Types of Types" in Expanding Theory and Practice in Family Therapy, N. Ackerman et al. (eds.) Family Service 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 Emo- +tion," H. Peters, espec. pp. 440-442. See also: P. H. Knapp, Expression of the Emotions in Man, International Universities Press, New York, 1963. @@ -8698,19 +8700,19 @@ TimEForms' 179 Hegel, G. W. F., Phenomenology of Mind, Sir J. Baillie (transl.), -2nd ed. rev. Macmillan, New York, 1949. See also Hegel’s +2nd ed. rev. Macmillan, New York, 1949. See also Hegel's Science of Logic, 2 vol. Macmillan, New York, 1929. -See L. Feuer, “Alienation — The Career of a Concept” in +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 Con- +sciousness," in History and Theory, vol. 4, no. 2:196 et seq., 1965. -Cf. M. Eliade, Cosmos and History — The Myth of the Eternal +Cf. M. Eliade, Cosmos and History --- The Myth of the Eternal Return. Harper, New York, 1954. @@ -8725,13 +8727,13 @@ York, 1963. The New York Academy of Science recently convened an Interdisciplinary Conference on time, in which the matter of -“natural clocks’? received nearly definitive treatment. See their -“Interdisciplinary Perspectives on Time,” Proceedings, Journal +"natural clocks'? received nearly definitive treatment. See their +"Interdisciplinary Perspectives on Time," Proceedings, Journal of the American Academy of Science, 1967. -See, for example, H. F. Harlow, “The Heterosexual Affectional -System in Monkeys,” American Psychologist, 17:1 +See, for example, H. F. Harlow, "The Heterosexual Affectional +System in Monkeys," American Psychologist, 17:1 Moore, W., Man, Time and Society. Wiley, New York, 1963. @@ -8748,7 +8750,7 @@ Slater, P., Microcosm. Wiley, New York 1966. Those who seek a 180 TimeForms -“i. +"i. Ts @@ -8773,41 +8775,41 @@ Td: paradigm of excellence in their quest for understanding of group -affect will find it in Slater’s work. See also his Pursuit of +affect will find it in Slater's work. See also his Pursuit of Loneliness, Beacon Press, Boston, 1970. -Cf. Harley Shands, “Coping with Novelty,” Archives of General +Cf. Harley Shands, "Coping with Novelty," Archives of General Psychiatry, vol. 20, no. 1:64-70, 1969. -Sherif, M., “A Study of Some Social Factors in Perception,” +Sherif, M., "A Study of Some Social Factors in Perception," Archives of Psychology, no. 187, 1935. -See Laqueuer, H. P., Morong, E., and LaBurt, H., “Multiple -Therapy: Further Developments,” International Journal of +See Laqueuer, H. P., Morong, E., and LaBurt, H., "Multiple +Therapy: Further Developments," International Journal of Social Psychiatry, August, 1964. Nevertheless, we shall report on these observations eventually. -Cornellison, F. and Arsenian, J., ‘‘A Study of Psychotic Patients +Cornellison, F. and Arsenian, J., "A Study of Psychotic Patients -(exposure) to Self-Image Experience,” Psychiatric Quarterly, 34: +(exposure) to Self-Image Experience," Psychiatric Quarterly, 34: 1-8, 1960. -Murray, H., “Studies of Stressful Interpersonal Disputations,” +Murray, H., "Studies of Stressful Interpersonal Disputations," American Psychologist, 18: 28-36, 1963. See also, Nielson, G., Studies of Self-Confrontation, Munksgaard, Copenhagen, 1962, pp. 221 et seq. -The relevance of these ‘‘moving images” of the self to the -theories of Mead, Cooley, and their contemporary “self-image” +The relevance of these "moving images" of the self to the +theories of Mead, Cooley, and their contemporary "self-image" protagonists remains to be elaborated. @@ -8833,11 +8835,11 @@ Psychiatric Training and Treatment, Brunner/Mazel, New York, TimMEForms 181 -Eliot, T. S. (from “Burnt Norton’’) in Four Quarters, Harcourt, +Eliot, T. S. (from "Burnt Norton") in Four Quarters, Harcourt, Brace and World, New York, 1943, p. 4. -Freud, S., ‘New Introductory Lectures,” Standard Edition, op. +Freud, S., 'New Introductory Lectures," Standard Edition, op. cit., vol. XXII, p. 74. @@ -8849,7 +8851,7 @@ of California Press, Berkeley, 1967. CONTENTS -Foreword —— Philip Slater +Foreword ------ Philip Slater Prologue @@ -8867,7 +8869,7 @@ Is LSD Subcultures: Acidoxy versus Orthodoxy -. Groovin’ on Time: Fragments of a Sociology of the +. Groovin' on Time: Fragments of a Sociology of the Psychedelic Experience @@ -8876,7 +8878,7 @@ Psychedelic Experience . Time, Pathos, and Synchrony: Accelerating Alienation -. The Coming Synthesis: Chronetics and Cybernation—The +. The Coming Synthesis: Chronetics and Cybernation---The Architecture of Social Time @@ -8894,37 +8896,37 @@ Drugs as Chronetic Agents Frequency and Form -Metalog—On Social Time II +Metalog---On Social Time II Notes PHILIP SLATER, author of /n Pursuit of Loneliness, says -that “TimeForms is... +that "TimeForms is... . . an essential work for anyone trying to understand our era, its changes, the counterculture, the future. -... “Clearly, this is the direction in which the exploration +... "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- +of communication, transcendental experiences---lend them- selves to explanation in temporal terms. -... “The sense of the interconnectedness of all living things, +... "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.” +assist its reawakening." caacmmmemanes. -“SOCIAL CHANGE” SERIES, edited by Victor Gioscia +"SOCIAL CHANGE" SERIES, edited by Victor Gioscia This series of Gordon and Breach books is edited in tandem |