notes 4 today: 2017-02-09 (Sanctuary Tierras; Trance And Kervranian Biological Transmutation; Paradoxes Of Uniformity; Musings On What Revolution Is)

title: Sanctuary Tierras

Since speak of sanctuary cities is commonplace these past several weeks with what is going on in the USA, I would like to in brief suggest an alternative and longer lasting sanctuary that needs to be established. Cities, despite having become havens for diversity and a logical place to resist racist/xenophobic/fascist policies, are themselves at the forefront of ontologically establishing the necessary background for totalitarian control; cities funnel people in to narrower movement patterns, they make them hyper-dependent on oppressive supply chain dynamics, and they severely lack in ecosystems. The history of cities coming in to existence is predicated upon imperialism and domination, and it is only sickened magical thinking that they are somehow separate or above this bloodbathed historical conjuring. Cities are now globalized places and globalized means dependency; cities try to justify an inter-dependency, but this inter-dependency is only a feign—cities are not needed by those who live in a balanced relation with the land. Everyone is to some extent in equal danger in a city, and equally displaced from the location(s) that they harm by their very existence continuing in a city. The leap from cities to concentration camps is not very far, the gap to jump is not even as noticeable as a crack in the pavement. A fascist house will soon be inhabited by fascists, whether intended or no.

Real sanctuary is to put ourselves—human animals—back in to a balanced relationship with the land that does not have civilization’s concrete/asphalt/agriculture scars all over it. Being spread out over the land, immersed in connectivity, there is much great natural security against all manner of problems that beset people, INCLUDING social problems such as racism and fascism which are a natural outcroppings of exploitative and extractive Western capitalism and the dynamics involved in exchanges between the urban and the rural.

Racism will come to mean little when starvation sets in, or the specter of starvation is hung over a people. Sanctuaries that are in places which were built upon centuries of human, lifeform, and land/resources oppression and alienation are not good long term places. They are at best temporary rendezvous spots, but they will fail in this particular regard as well as in their general capacity to “support life” because they were built to fail. Land and its natural abundance, on the other hand, is very modulating to the extreme swings on which a diseased living situation ensnares us. It supported us long before we clustered ourselves (or were clustered by) in to cities.

The immigrants undergoing increased oppression would be best served by those who have land to open up to them to practice agriculture/permaculture and/or to establish intentional communities that build up a community immune system prophylactically before diseases like fascism and racism have the chance to emerge. Too much is happening in reaction, and sanctuary cities are part of that reflexive unreflected reaction.

¡Tierra y Libertad!

Related Writings: Globalization Does Not Exist and The City Is Dead, And We Have Killed Him


title: Trance and Kervranian Biological Transmutation

Why is it and how is it that music can make you feel so good? What does music provide in the vibratory energy that expresses upon our bodies? Among other things that emotionally moving music (such as high quality euphoric trance… not easy to come by!) gifts us, I believe that music exudes subtle vibratory energies to be absorbed by energetically open humans (perhaps other energetically open lifeforms as well) so that they (we!) may alter atomic structures to create elements that we need out of other atomic elements available. Kervran showed that plants, at least, are “bioavailers” that have the ability to create elements that are in short supply, and I see no reason that other lifeforms should not be intrinsically capable and active at doing this. And for the reason/mechanism by which they are enabled to do so, I see no reason that it cannot be at base some beautiful vibratory force(s) that are moving these lifeforms to be self-healing and internally growing. Why biological transmutation should be restricted to a certain class, family or kingdom of life, would in my view only be the sophomoric restrictions that science places upon itself. As I’ve asserted before [note 2], I think ideas the imagination produce are true and it’s the burden of science to prove them false.

Music has real power to heal and provide nutrient needs, something especially valuable in our lands of quickly eroding soil that will see the Earth’s biomass decline even more steeply if we do not start rapid restoration. Allowing music to do its work, just as acupuncture and other healing modalities, is as important as ever.


title: Paradoxes Of Uniformity

The ease of uniformity is concurrently the disease of reality. Things (not to focus on humans per se, yet) are made uniform by human artifice, to align them in a straight rigid fashion. Though on the surface it may be justified as such, imposed uniformity is never about establishing connection, instead it’s about making things the same, so that they are the same frequency and adhere to the same leveraged manipulations. When such simplified manipulating frequencies are not there, the things lie dormant, very inactive and pulled from an ecosystem that would have had them actively becoming. Perhaps bridging to sociological phenomena, think of the perfectly trained unit of soldiers without their commanding officer present to direct them. What is their existence if not to be lead by a commander, these perfectly trained soldiers bereft of their past life experience by a perfect training regimen?

Human the organizer rather than human the steward forgets the invaluability of diversity in a landscape, and fancies that uniformity is an end in itself on many forages. Humans ontologically treat the rest of the world this way, and they so too treat each other in this fashion. This fashion needs to change, I fashion.


title: Musings On What Revolution Is

Revolution, just like any other term in our languages, is a reified term. Being reified it is by necessity imprecise and distracting, but revolution is one of the few words in my mind that is truly attracting as well. It is a potency, and is worth investigating, a touch of which I will do here:

Revolution should not be thought of as spread over hundreds of thousands of square miles: this is an extrapolation that humans all too often do for our activities and false assumptions about how reality on this Earth is governed (or that it is even governed!). Revolution is a desperate (and often beautiful) attempt at qualitative shifts of evolution when there has been a long quantitative drift of devolution. Revolution—for if nothing else it is a human convention—is something that happens within ourselves, our habits, and our relationships to others. The change that revolution might bring us in such deadly and dystopian times as the ones we are now in, are to treat ourselves better and habitually be good for and aware of our connection to the Earth. We might move and grow at a balanced pace, and move without attention, or attachment to, consequences imposed by contextually external entities. One does not ask permission from the old world to revolt and create a new world; if such revolution happens under these circumstances, it is revolution in name only, named by the overseers.

Revolution within will have us loving our enemies, our lords, as our friends, and as in need of help to come down from the heights of responsibility which hierarchy has elevated them to. Money and other legalities returned to mere paper, a banal crime against a tree and an insane crime against immediacy. Reality mediated no more, this is revolutionary given where we are…

N Other Lphabet: A pequeño LteratioÑ to lphabet-27

l-lfabeto-espanol

Because Arbitrary Begins With A Ño More

 

LZGEWV

JMQRFNYAT

BHX      DUP

KOS       IÑC

Ahora sé mis lzgs

próxima vez no cantarás tan gratis


Related Earlier Posts:

lternate lphabet lliteration training regimen

LZGEWVJMQRFNYATBHXDUPKOSI & C

 

notes 4 today: 2016-12-04 (The Human Conditioned; Literacy Prison And The Atrophy Of Critical Thinking; Anthropomorphization And Similar Symptoms; Civilization Trapped)

title: The Human Conditioned (meme)
0007-the-human-conditioned


title: Literacy Prison And The Atrophy Of Critical Thinking

Language is a tattoo on our brains that we did not consent to.

Generally Spoken Language. Perhaps the ability to speak and understand oral language is a gift—as it is now an important aspect of accessing a nurturing community during, but most especially after, childhood. Unfortunately, language also is a gift to the state and other coercive entities, as these now have a pre-formatted body on which to exert calculated domination over. It is a narrowing in to a formalism the avenues by which communication can travel; language leads to massive and unnecessary brain pruning as it happens before there are much of any contrasting experience from which to draw meaning of the repeated utterances. If mothers and others sang more in the presence of the wonderful new life inside of her belly, rather than opt for the harsher communication methods of arbitrarily uttered and normalized homotonic language, think of how much more of a pre-figuration of joyousness would come along with the new born baby. The bars of disharmony that cage the songless bird are sown early before flight could be attempted.

Specifically Written Language (neo-language). Less shrouded in pre-historical and pre-agricultural uncertainty is written language, which is far more nefarious than the less mediated spoken language, albeit built atop its prefigurations. Eyes evolved for seeing are utilized more and more for reading symbols, the problems with this evidenced by a multi-century trend of weakening eyes due to atrophy (and a poorer diet as a contributing factor, and lack of sunlight, which is typical of science studies missing the forest for a tree). Weaker eyes is not an isolated effect of literacy, for the whole body is effected in a myriad of ways when imposed upon by words and other symbols. The “keep off” sign trying to assert the power of property to narrow the motion of literate peoples, has no effect on the illiterate person who has additional freedoms of roaming;  one’s name on a teacher’s board is itself an indicator and a means of punishment or reward, a conditioning that bemoans of the manipulation of domesticated dogs.

Rules and laws generally, which are the paper-trail burdens that the youth must inherit from their olders who think they are bestowing them with an accumulating progress, are a great disservice to the critical faculties of humanity; the vector by which this plagues is primarily enabled is written symbolic language. Some rules will block freedom in the name of safety (i.e. the “keep off” sign) but really what is created is a lack of vigilance that leaves “the benefactors” of the rule with their guards down for many but the most obviously dangerous situations; the illiterate roamer, a rarity these days, is alternatively much more used to being aware of his surroundings and much more ready to detect danger, sign or no sign. There is an insidious assumption on the part of the less vigilant—behind which there have been no less than millions of deaths—that since so many different things have danger and caution statements, that those things and situations without such stated warnings are automatically safe and have been somehow already vetted.

To continue with the safety theme that serves as one main justification of laws and rules, it is in contrast with the much more naturally dangerous and much more naturally safe world prior to rule-overload that the world now filled with artificial safety regulations is a poor trade; things clearly and preventably dangerous are traded off for a series of questionable, dubious forays that have guarantees issued by faulty human oversight (which allows for a continuation of the stream of unfortunate victims to the mis-regulation by reliance on laws). We are in the world of infrastructurally induced paranoia than naturally effervescent pronoia, and the whole is resultantly weakened.

The Symbolic Realm Blunts Critique. Critical faculties atrophy as a direct correlation with literacy, I would argue, and it is a deal of an effort to ensure that critical faculties are reactivated and sharpened using the literacy faculties. Critical thinking can be taught using symbolic texts, but it is not because of these texts that it is enshrined and the leap across the chasm is not necessitated by any teleological force, but a free choice that coincides with the inherent freedom of critical thought. Critical thinking is the spine of the long lineage of humans and pre-human lifeforms that have successfully continued their lines in to the present precisely because they were able to see through and think through traps, scams, ensnarements that would have weakened or killed them off were they not able to. The imaginative and artistic capacities evolved within all of us—obvious in children before they are educated out of it as Picasso famously lamented—are foundational to critical thinking. Without any ability to envision an alternative (or a counter-history), a critique has no base from which to leap off from, and a criticism only exists as a grumble rather than an agent of change; Paul Valery nicely captures this when he offers “naming the things that are absent is breaking the spell of the things that are”. Mainstay schooling that most of us undergo often instructs neatly formed methodologies that must be adhered to, and, in so doing, critical thinking cannot be supported but must atrophy for want of expression. While science and math are requisites, creative writing is an elective few any longer elect; and creating thinking is an art few can any longer select.


title: Anthropomorphization And Similar Symptoms

Imbuing non-human entities and beings with humanness—whether encountered in fictive poetry/prose, or in the crude form of calling trains “Thomas” and “Percy” with faces painted on—are attempts to fill deep voids that humans are sensitive to in our interaction with the world. The widespread use and independent origination in different cultures of anthropomorphism is indicative of a lack of actual deep human interaction (quality) spread across enough persons (quantity), something that advancing civilization seems to rob us of. All of us who are Cast Away via alienation with a less than sufficient amount of tribal-level intimate relations will create or subscribe to as many “Wilsons” as needed to make up for the lack we feel. “Wilsons” can drop out as we mature and be replaced with other “Wilsons”, whether they be new anthropomorphisms or actual people that we can idolize but are not truly interacting with (i.e. television show hosts).

A fiction I tell myself for psychological benefit (when I have the thought and focus to do so) is that the piece of red meat I am cutting and chewing and swallowing, was from a hunt that I went on earlier that day (a group hunt or solo). I imagine it was done with primitive weapons in a completely non-domesticated setting, and I imagine the animal alive while I/we were tracking it. Intuitively I think that this flight of imagination is mentally healthy, and an additional appeal is that it constitutes a break of the absurd western moral code of intentionally bearing false witness, or a supposed weakness that is presumed when one lies to oneself. If our primal wanderings can have a refuge in our minds, than lets keep the torch alive there while we work out some possibilities for nomadic living outside of our minds!


title: Civilization Trapped (meme)

0003-civilization-trapped

State Forests: what the state hasn’t grasped

State owned parks act as impenetrable rocks accidentally swallowed that cannot be digested by the predator’s intestines. The deep state isn’t so deep yet that it has been able to make full exploitative use of the entrenched non-hierarchical ecosystems of these hundreds of thousands up to millions of forested acres. The state dubs it protected land, but it has not silenced the dynamism of the land’s own making that protects and defends it from the state (for now, at least); anti-statists and anarchists alike would benefit to ruminate on this point to inform their future strategies and tactics. There are occasional forays by the state to fix or assess something in the typically mountainous regions covered in green on the surface and on the maps, but mostly, the extractive profiteering is minimal. The state’s conquest is limited to the besieged borders where the state seasonally charges fees to access these wildernesses, with permits to stay more than a single daytime day at a time; they would use tick fear as a patrol mechanism, a state ploy couched under “safety”, attempting to dissuade human access to these lands that it itself could not tame.

Contrary to the de jure legal understanding, I would argue that the borders of the protected lands are international, and the fees are a customs charge, for the land is merely enclaved by a state but not yet enslaved by it. The land is saved from state penetration perhaps by it’s lofty position (often mountainous), seated as Switzerland is in high and oblique inaccessibility. Though there are few to zero humans who permanently dwell in these places, there is plenty that we—who would choose to not be conquered by a state—can learn from such unconquered places. The protective geography that is an island in a sea of the state, is akin to ancient Greece’s geographical context, except that the unpopulated geography was the sea that made protected “islands” out of the separate city states.

While most other forests, grasslands, marshlands have been dragged in to the state’s nexus by roads and settlement—with taxation and monitoring following closely behind—these topographically asymmetrical lands have been overlooked by the state precisely because they were not, and still are not, easy to master. It is these places that frequently offer an overlook, a breath giving scenic vista, that belittles to a mere lower corner of the panorama the bedraggled exclave country that only legally includes this natural beauty. Even imperialistic statesmen such as Jefferson and Ted Roosevelt had either a steward’s empathy wrenched from them, or an awe and terror for something more dominant than they, when dealing with these vast dimensionalized lands and deciding to throw their weight behind their protection; a side question is whether they were acting as moral politicians or political moralists. Other politicians might have decided to do the same in their stead, and had they not, fierce nature might have beat them and their cadre of industry back anyways.

One of the most banal and taboo truths about human existence ties in here—a truth that puts us in our place—and it is namely that land grows people. This uncomfortable idea is ameliorated by other ideas of a plenitude of land (manifest destiny) so that raping and scorching vast stretches is okay and only localized: one cannot marry a land because there are too many parcels available, though one can have a piece of land every night and throw it away by the morning, for there are such reserves in wait. Unfortunately, such overcompensating has lead to pillaging that does not stop until it reaches little unimpressive islands of land where multiple series of squares meet—those awkward sub-acreages that modern land development is unable to systematically make more copies on. A “compromise” with nature is made with places like these alongside interstate highways where “lucky” trees remain that had the good fortune of seeding in what would be future front row seats to a twenty-four hour highway. A development corporation’s convenient public relation’s “green space” ruse disguised as a compromise with nature, is really a defeat of their instrumental rationality; but it is in these cases almost a Pyrrhic victory, for corporate and state use of rationality is so efficient in their destruction of nature.

As development corporations have trouble with little parcels of land that don’t fit in to their cookie cutter model, the state and its corporate parasites have trouble with untamed large pieces of land that would break their cookie cutters were they to try and apply them on the terrain. Life for now is very lush in these ultimate refuges of protected mountainous lands, lands which stand in a stark contrast to what industry really is all about—intentionally taming life and inadvertently (but inevitably) killing it. As of now only these strongest lands have not succumbed (been subalterrained) to the disease of state driven civilization; the state’s claws are not those of a mountain lion, they cannot easily grab such real things without great difficulty and harsh resistance, and so they only etch dividing lines in to flat plains coastal and continental that are two dimensionally digitizable. The state’s inability to grasp these places is precisely why they want to put their title on them. The state wants to contain them in language because such places actually show the limits of state power, and expose its vulnerabilities; like with so many other things, western powers linguistically co-opt what they physically cannot. Sometimes the protecting of these lands is presented as a bargaining chip in exchange for receiving a green-light to industrialize a different piece of wilderness, so in this sense they are used for political expedience. Beyond this the state’s utility of such lands is minimal, and that is a testament to what power life has in such lands, and perhaps to its future benefit if it has not deposited reserves in to fossilized coal. For us with the ability to migrate ahead of the coming metropolitan crises, skyscraping lands of tenacity with such a view would be quite a wise place to rendezvous.

lternate lphabet lliteration training regimen

ABCDEFG HIJKLMNOP QRS TUV WX Y & Z

now I grow my LZGs, next time won’t you sing more free?

LZGEWV HIJKLMNOP QRS TUV WX Y & Z

now I grow my LZGs, next time won’t you sing more free?

LZGEWV JMQRFNYAT QRS TUV WX Y & Z

now I grow my LZGs, next time won’t you sing more free?

LZGEWV JMQRFNYAT BHX DUP WX Y & Z

now I grow my LZGs, next time won’t you sing more free?

LZGEWV JMQRFNYAT BHX DUP KOS I & C

now I’ve grown to LZGs, next time why not sing so free?

 

related lphazet post

The uinverse Past 2: Effects Searching for Causes

The temporal past has no ontological significance, though it is probably the most naturalized false metaphysical postulate (an epi-ontology, if you will) that is given great investitures by the pillars of human culture like religion, fate, and determinism. It is the pastulate—if you won’t—that receives a great deal of traction from many non-classical and colloquial areas of human endeavor. Such disparate areas where the past is taken for granted range from the academy, where most scientists subscribe wholesale to Einstein’s spacetime, on over to the informal references to activities of yesterdays and yesteryears—references which take on a seemingly active existence in the imaginations of those who dwell on events past. Some, such as archaeologists and particle accelerating physicists, would even go so far as to forcefully plow and dig up modern habitations, or put our solar system at risk of a black hole, than lack any knowledge of the past. Whatever the particular method, it seems that devotion to something that isn’t in the here and now is certainly a trend in human behavior. The past, for its part, is a well papered over falsity that has cropped up and will continue to crop up when our vigilance sleeps, which is when our brains succumb to platitudes. An ontological explanation as to why a determinant past, though ontologically false, has staying power in our institutions and imaginations, is called for. The past is an enduring falsehood that is the logical mirror to something that does have real ontological significance: the metaphysical entity that is a determinizing future, i.e. the logical uinverse.

Universe's Impossible History

The past is not an ontological reality: it does not endure, reverberate, or have any effect on the present. A tenseless past does not accumulate with the passing of time (and no tensed past can be reaccessed out of our present, i.e. time travel into the past is precluded). Yet because of the nature of the uinverse—with its incessant logic impending upon the present with the potential future metaphysic—it is able to project itself (through negation) back in to “the past” transhistorically, seeding itself “there” so that an idea grows in the we of the present that there maybe is some sort of ossified past that seamlessly is moving us in to its logically contrived future. Contrarily to this supposed commonsense worldview, the reality of the metaphysical uinverse is that it is as an overturned fully branched out tree; it is such a tree that has come from no seed (for it has no birth), it only has a death that is intimately intertwined with the death of the Universe. When we of the present are a totally passive and captive audience, unable to deny scientific logic, the uinverse presents to us a full trailmap that displays our roots going back to a beginning. However, this trailmap that we unwarily misinterpret as a genealogical record is in reality a roadmap that projects the route to its end; it is a postdestination that when we chose to believe, we fate to be so (analogous to the “self-fulfilling prophecy”). The uinverse, then, is completely associated with a future and could not be locatable into a past for both the reason that 1) I am positing that there is no extension to time, i.e. time does not exist, and 2) the uinverse is in a purely reactive relationship with the physical present, rather than a “preactive” state that would allow it the causal agency to continuously create the present. Thus the logic driven uinverse, from the observations being made earlier (in part 1), is clearly a mere reactive metaphysic that is always making prescriptions a posteriori in relation to the evolving present.

The uinverse does have temporal sequence, which might be called duration (as opposed to the fully present-ed real Universe). This is not physical duration, but rather a metaphysical extension that is temporal, a perfectly sparing amount that has just enough calculus to drive the present Universe back to its original and constant end goal of the purely logical singularity. It is important to note that this uinversal duration tensely disintegrates when the choice is made to fall in to this logical path, this for the reason that our present treats a logical determined choice no different than it would an un-logical free movement previous state—both quickly leave ontological existence as they are tensed. The uinverse is a pure opportunist, and has no care, no pride to ontologically store previous routes to Universal destruction; all that it cares for is to move the pieces towards the end logical singularity. Premeditation is the defining difference between a determined, logical choice for new motion and that of a free, illogical choice for new motion.

The logically singular end goal aspect of the uinverse is what Parmenides inherently realized when he devised his philosophy impossibilizing motion: he was speaking with the voice of the pure logic that diatribed of a necessity for a singularity. He denied the real world of motion all around him in favor of submitting to the whining of a metaphysic that ultimately wanted to destroy that world. The past’s non-existence is, not coincidentally, something Parmenides would agree with, but for a very different reason or end than he had hoped to investigate, that of freedom and determinism. In contrast to what Parmenides would say—that there is no freedom because there is no change, and that there is no need for determinism because everything (i.e. the only thing) is already determined—the real moving Universe has the option of freedom built in to it, and as being truly free, it has the optional choice for determinism (via the uinverse) available to it. The freedom of our living Universe, of our ontological reality, is a freedom that has the option of death (and the Universal freedom should not be confused with a individualized and separately locatable “free willing” entity). Without assuming a past as is tacitly done in so much of the causal determinism/freedom dialogue, there is now the space afforded to the Universe to include the existence of both freedom/determinism without the temporal restrictions that make them mutually exclusive. Determinism is an option, a future direction, that the energies/energy of the present can avail themselves to. There is no necessity that this deterministic path is elected, and there is no force greater than collective conformity that keeps the ontological present committed to such a straight and narrow path.

Heading off the role of cause and effect: the breaking of the cause and effect chains

The most basic of inversions that logic binarily has put on our minds is that of the concept of cause and effect. Logic, in crude form, says that causes out of the past conglomerate to create our present, as a mere effect, which in turn becomes a future cause of future effects, and so on chaining up the future in-definition. However, this logical presumption becomes highly problematic when there isn’t a past out of which the present can causally spring, and the questions that then emerge are where is the place of cause and effect, and is it just a false belief (leaving the Universe to be ontologically free, or somehow determined by another force)? Cause and effect is indeed a creation of the uinverse—which explains why it has independently emerged repeatedly in different cultures—and it cannot hope with this tactic to be causal, it can only hope to be “effective”.

There are many intuitive problems that arise when one seeks to use cause and effect as an explanatory device for all that is empirically witnessed in our world. It would be peculiar, but not necessarily falsifiable, if we lived in a causally determined universe that caused, deep back in its origins, among other things the exact necessary causal chains that would allow the correctly mental-structured (for human consumption) concept of cause and effect to appear now and then cause variable written refutations of such a concept. Another observation that doesn’t sit well with cause and effect is that of oneness somehow causally erupting from within itself, or later on being caused to erupt from an outside force, in to a multitudinous mixture of matter and forces of varying speeds and distances. A universe with increasing levels of depth/subtlety/difference seems to be ill-explained or formulated when it is understood as causally causable; this may be restating the age-old paradox that something needs to be caused and yet needs to be self-causing, albeit by a different route. However, from my view self-causation only seems paradoxical if we assume cause and effect to be the only (or primary) ontologically real method of motion (i.e. mutually exclusive, or “incompatible”). Many contemporary cause and effect enthusiasts defer the issue by appealing to the determined randomness from the quantum mechanical scale to explain how cause and effect could appear so subtle and unknowable. To be fair to the physicists, physics is currently a lot more open-minded than philosophers and logicians who would use their trade to push crude causal determinism; in this regard, perhaps I am just one such person, though in reverse, crudely unpushing a crude cause and effect model.

The metaphysical uinverse is a plethora of sequential cause-effect chains that all lead off with an effect, which they use to bate the Universe to provide the cause to. The long but finite “fuse” of effect, cause, effect, cause, …, logical-singularity is inertly constructed in the metaphysical potential state of the uinverse. It is always dangling the effect tip of its fuse into our present as the logical option we might embark on. The sorrow of embarking upon this path with all our energy consistently devoted towards it is that the voyage has at its end a final disembarkment at Universal death; it would be better to embark on an endless voyage. Causal chains, though linked to death and ultimate death via logical necessity, are an option afforded to the free Universe; they are led by the effects that seek to recruit their own causes to bring themselves in to concrete realization.

Next: The Uinverse Part 3

Desertification

Desertification (As Earth’s Subtleties Are Extincted)L

The role that metals play in desertification could possibly be analyzed to be twofold, though more or fewer actual reasons may exist beyond the scope of the author. The first role is what has been mentioned in many places already in this essay, namely that metals in motion reduce organisms’ ability to be as dynamically involved in the environment, which might be a definition for a desert. To flesh this out a little more, consider how a lot of wind erosion on a mountain top keeps trees from growing there, but so too it could be said that a lot of trees growing there could keep down the wind erosion. Either way, the degree to which there is the homogenous motion of larger, less subtle forces—a constant drying western gale force wind that acts as one large rigid force as opposed to a light humid breeze that dances between trees in no particular direction—is the degree to which smaller more complex developments is precluded. Along with the great currents of air that are eroding subtle areas that used to be rich with plant and fungal biomass, so too are greater currents of ocean water playing a role in eroding oceanic life, especially at the coasts where it used to be the greatest. To give a galactic example: think of a galaxy where planets large asteroids, planets, and even stars are constantly colliding and causing large violent impacts whereby thermal dynamic changes are undergoing huge changes in the local contexts; these large bodies gathering elemental matter and making it act roughly uniform (think of a giant gaseous planet with little chemical complexity) will give no chance to allowing any life to endure, whether carbon based or any other type. The celestial bodies interacting are themselves, perhaps, the lifeforms; however, it is a big waste of the smaller potentials within them: the variety of chemical elements from which they have pulled by gravity into strict enslavement could make such a richer tapestry, just as a one building with LEGO blocks can make something far more interesting than one can with DUPLO blocks.

The second role that liberated metals play in contributing to desertification is the way their temperature fluctuations mimic that of a desert. Metals heat quickly with exposure to a thermal energy source, but also cool quickly when that energy source is removed (think of a pan being heated by a flame). This is the same process as goes on in a desert, whereby the sun’s thermal energy warms it during the day, but then when the sun sets the desert becomes very cool very quickly. Our particular earthly forms of life, at least, do best when under a relatively constant thermodynamic heat. This regularized temperature that our life needs is emblematic of the modalities of a life force: harmonization occurring through a common interactive vibrational level. The violent swings in temperature prevent life from spreading those deepening complex bonds because harmony is constantly being shattered/interrupted. Large concentrations of metals at the crustal surface are sure to exacerbate these swings in temperature, and so too will continue to diminish the global biomass which is so critical in regulating temperatures to foster additional layers of life.


Notes:

LThis publication is a footnote to a larger piece I’ve been compiling, “The Liberation Of Metals” and I thought it could stand on it’s own as a post. The upcoming ”’Liberation of Metals is about the role of the large quantities of metals we’ve introduced to our crustal surface, and how these metals are destroying organic connectivity, of which this note published here was an important facet that I struggled to fit within the linear narrative stricture. There’s even more I would’ve liked to publish in here about the ramifications of human simplifying/analytic interactions with our environment, that leads to such destructions as those wrought by industrial mono-crop farming methods. There are so many other things that we engage in that I probably am so normalized to that I don’t see. We are employing such an effort to average everything into a uniformity where the peaks and valleys of vital life are smoothed into a digital conformity. The “treatment” of emotions is another such example, where the dips and dives, highs and aspirations of a mood wave are sought to be controlled, averaged out, to a constant state of looking at things from a cool distance. We are estranged from our own bodily functionings by a rolling pin of pills. The blandness of eroding cannot be tasted for the taste buds are included in the wasting away…

A Genealogy of Analysis

We cannot take for granted the human mental activity termed analysis, that is grouped, tightly or loosely, with rationality, logicality, and often Procrustean binarism. Where did such violent patterns of thought arise from to be a mainstay of the modern human experience? Thought patterns that have a curious mind pondering, and ultimately encouraging a body—or many bodies—to enact such blood spilling dissections of the natural world. To get at a plausible answer, I believe we must use another mental activity still afforded us (i.e. imagination?) that can have us walking in some earlier, less or even pre-analytical time. Perhaps if we use such an imaginative temporal transportation adequately, we can see the peculiar analytical flap of the butterfly’s wings that rippled into the hurricane of analytic violence that so consumes the human psyche and the wider world we have today compacted.

The Stark Natural Impurity of Purities

Purities are the fruits ripest for a mind to cling to and ponder to develop an analytic binary: that which is the pure thing, and the impure milieu defined as a background to surrounding the pureness. To get at such pure fruit, we could take our imaginations back temporally to the experience of an early migratory human in a forest gathering tinder for a fire. Such an activity is not unimaginable though it probably displays a crude understanding of paleolithic life; nevertheless, it will serve as a starting point.

We should pose the question: what in that forest environment was pure enough to stand out from the rest that she would take particular note to develop a discourse to pass on to others? The only “thing” that I can think of (but perhaps your imagination will afford you a better example) that is pure and startling enough to wrench her from her gathering task would be her stumbling upon a recently dead body of another human. Such a drastic encounter would probably force her, after much emotional processing, to conceptualize death as something other than life. The purely differentness of death from daily living would stand out to any having their first encounter. From this simple life-death binary it is possible that if she didn’t suppress the whole experience out of a traumatic response, that she would then be opened to seeing death in non-human entities as well, such as a fallen tree, animals she might eat, and so on.

This life-death binary is a possible beginning to the analysis we have inherited mentally, culturally, institutionally today, but I would like to problematize that such an event could actually have had the staying power to grow into the scientific and philosophical knives with which we currently dice up reality. I don’t think a single concept—even one as shaking as death—could pull a migratory people into developing a particularly divisive language and an educational culture dedicated to replicating such ideas in the minds of their children and grandchildren. I see such primal occurrences, if they happened at all, as likely to be ripples that returned to the ocean; carcasses left behind to decay as the migration pushed forward, away from a previous locale.

The Relaxed Acceleration of the Western Analytic Mind

The particular analysis we of the westernized world have inherited must have an origin of sorts, and one place I would posit as distinctly possible is in the Pre-Socratic philosophizing of ancient Greece. A sea such as the Ionian (or Aegean) offers itself as such an analytic purity to the mind of one not interested in empiricism, who is not attuned to the subtleties of catching fish or other nautical pursuits. Thales—a name for a thinking (wo)man or group of thinking (wo)men—was just such a person who had a privileged position, including the leisure time to gaze at water and conceptualize it as a purity. After finding this pure fluid mixed in with other substances—not least of which would have been fruit—Thales went on to posit that this purity of water was what made up everything. Though no documentary evidence exists, it is quite possible that among a small group there was a fervor of thought and activity exploring this idea that water composed everything, and there were many fruits and animals slain (blood would be evidence), and wells dug, in the search of proof of waters omni-presence. This idea of a purity certainly impressed itself on the minds of these specific characters, and their bodily actions were sure to complement their thinking patterns. Out of Thales came other ontological originary elemental positings (air, fire) by the Ionian school that favored different purities for different reasons.

Thus oneness was posited in the minds of a particular place that would genealogically endure, and a few generations later “twoness” would arise from Plato and any proto-Platonists on the scene. Again, empiricism is sheltered out for it is damaging to the rational categories so constructed by the philosopher. History tells us of a marching forward of these ideas that would not be stamped out by the Persian Empire, nor defeated by the Carthaginians, nor permanently lost to the middle ages. We are the inheritors of such a tradition, but we are also those who could freely choose a different path, and to let go of analytics if we so dared, not using paths blazed before us that direct our activities forward.

There is an ontological, non-historical explanation for binaries/analysis which is forthcoming.

Appendage of Scattered Notes/Ideas:

modern work doesn’t enable an excess of leisure, being of a particular class of efficiency that we can have leisure as a byproduct. No, it was during leisure time that modern work tasks were codified in the mind and then later put into practice that now have us all toiling in varying degrees.

analytics are not created/initiated in the brain. They are purities in the external world, like “blueness”, straight edges, create the idea of analytics. Comes from purities, from a lack of sensitization; but if we are just open to our senses…

violent slashings create an idea of objects and geometry that must have been somewhere available in the greeks. They must have been looking at the sky too much.

LZGEWVJMQRFNYATBHXDUPKOSI & C

“now I know my LZGs, next time won’t you sing it free”

Changing the order will only rid us of an alpha male to replace him with a lambda (fe)male

****

NOABCDEFGHIJKLMPQRSTUVWXYZ, extract the immanent negation

The Mental Collapsing into the Detrimental: Civilization’s Abuse of Memory

I want to focus this post around what is happening (and what is not happening) for your brain a la civilization, to tease out the profound subtle effects on the human experience of the world. To be sure, it would be wrong to equate subtle effects with small effects when discussing the human experience of the world. Noticeably large effects/complaints of modern society, such as too much pavement, too much time being demanded by employment, too many advanced weapons, not enough sleep, too many diploma mills, too many abbreviations, “etc.”, are arguably less detri-mental than what is happening inside our craniums. As normal as these noticeable (and bland) phenomena have become, it’s the subtle structures of our brain that are more fragile to the totality of civilization—or civilization’s lack of a totality—that need consideration.

Learned helplessness? “It’s not like it hurts,” is what a teacher might say to reason with a student who is refusing to read a textbook, or write down some notes. Such mental “activities” as reading and writing, computing math problems, searching analytically for patterns using the tools of human reason and logic, might be painful to the youth who haven’t yet numbed their instincts in favor of the platitudinal thinking heralded by civilization; pain can perhaps be translated as depression, a phenomenon occurring at an alarming rate for youth. Small pains are always manifesting themselves, but are we ever learning from the pain, or just learning to ignore it? The pain of the daily annoyances, the daily headaches (literally), and the daily drudgery—whether at the student level, the cubicle level, or the factory level—can point us to a much deeper issue: what is the purpose of memory, and are we using memory in the way it was evolved to be used? Is memory a repository for factoids, a static hard drive to park hoards of separate data bits? Based on the function (and dysfunction) of memory in the modern age, I would argue in earnest it is not. The fact that we require hard drives external from our brains is not only evidence that we have too many particulates in our world, but also that we are using our memory in a way (to track and categorize particulates) that it was never evolved to do.

We have come to a situation where we have simultaneously overburdened and underburdened the memory regions of our brain, just as we have analogously done with our digestive systems—we are eating far too many vegetable fats and grain based products soaked in pesticides and far too few game meats and pre-agricultural vegetable and fruit. Homo sapiens and our cousins in the homo genus have historically most always been migratory wanderers, and so it would make sense that our memories would be optimized for and crave such adventurous, changing circumstances that would beset a prehistorical nomad. Nowadays, our brains are not being fed the stimuli they evolved to be fed. They still work of course, but not in the optimum, which is why we never quite feel at our best. The exception being those fleeting moments when something—like a fragrance on the breeze—hits us and grounds us in a place where we feel so much more alive.

In memory of muscles. Our bodies are built to migrate through a constantly renewing cycle of different fauna at different seasons that brings us truly into the present, where there is no anxiety to escape, no anxiety to doubt whether or not we are supposed to be there. Our brain is merely one of many essential body parts in the conscious travel of our bodies through the diverse landscapes. These days, we so frequently turn/sprain our ankles not because of a random poorly placed hole on the landscape, but because there are so few bumps in a road, paved smooth for the benefit of machines, not necessarily to the benefit of the human body. New technologies aren’t progressing us, they are being applied to keep the context exactly the same, which is why our bodies atrophy. Even though it might serve as a remedy, think about how dire the situation is that treadmills exist—machines that keep you keep you moving but not going anywhere. That’s not wind you feel when you are on the conveyor belt, it’s Sisyphus trying to smack you for your unwitting mockery.

The ideas of stagnant property—of staying put, of living within a limited range—have become so normalized, so disablingly comfortable, that roaming is both impractical and dangerous. We are so far from following the seasons, of maneuvering to stay in the spring and summer, and instead are stuck in a place of just accepting and enduring the fall and winter. We have taken the passive role, of letting change happen to us and then reacting, rather than being the agents of our own change.

I want to here postulate the following statement that seems intuitively possible, but I cannot find a rationale—maybe its lack of rationality that makes it true for life—to fully ground it:

Memory is typically viewed as existing for recalling the past, but its real potency is when it is fully activated in the present through activation of the senses available to the (human) animal.

In other words, memory is fully existing in the present without distracting/taking-us-away from the present. An example of this might be when a fresh breeze hits your nose through an ascending grove, and the smell and degree of moisture hints at a new fauna’s choosing to flower; you make your way through the brush towards the flower, avoiding the thorny bushes without looking at them, none of this activity requiring a pause to ponder questions like “where did I feel this before?” Memory in its full form asks and answers for you, not serving to distract the larger body in which it’s embedded.



The Abuse (misuse) of Memory: Addendum

So I was originally going to title this whole post merely “the abuse of memory”, and I was going to have a secondary meaning to the title being related to the following picture, but then I changed the title, though I still feel that this is the right place for my commentary on the Armenian Genocide:

0506151655a

So, this post could have been framed in such a way to be critical of cultural efforts to use what happened in the past to mobilize people via guilt/anger to do some bidding in the present or future. Using and reminding people to access their cultural memory in order to squeeze funds out of them or their efforts, or even just their recognition in which they may bask. I’m not sure I want to fully levy these criticisms on this church’s efforts to raise awareness of the 100 year anniversary of the genocide, but I do feel there is something that smacks of marketing and propaganda, though I just can’t quite get at what it is.