notes 3 today: 2017-01-03 (Captured By Dunkirk, The Beauty Of Thy Piece; Milking Your Mind With Milkdrop; Situation Activated Bipolar)

title: Captured By Dunkirk, The Beauty Of Thy Piece

I don’t remember much else about the movie, but I remembered this scene enough to go back and hunt for it, and… Wow, this is one of the most beautiful cinematic scenes I’ve beheld, especially the music and specifically the major-made-minor choir segment of “Dear Lord and Father of Mankind”. Dario Marianelli goes to such depths with this song, my unmediated impulse is to worship him. The beauty of this piece…

I wanted to briefly say about Dunkirk now that my thought has concentrated there, that it is a crossroads between the waning of the absolute worst empire in human history (the British), and the waxing of what could have potentially been an even more brutal empire (the Nazi empire). Hitler very much liked the British and thought and hoped that they would join him. Not unrelated to this hope (probably) is the little known fact that the British were the first major nation in Europe to cast out the Jews (back in the middle ages). Yes a lot of confluence of negative energies surrounding Dunkirk specifically and WW2 generally.

title: Milking Your Mind With Milkdrop (2013)

Since I was little I would close my eyes and let visions emerge and then play with them and change perspective frequently, diving in to new beauties, it really was quite an enhancement of consciousness. I think of it, though it shouldn’t be reduced to this, as a workout for our brains, particularly our visual cortex combining with other regions of the brain (and there can be great enhancement with music, particularly for me at least non-lyrical music). So in my college years I was exposed to milkdrop and had an immediate affinity with it, especially that it was paired to play next to music that I chose, and I would choose almost always my already mood altering trance music.

Here is a video I found sans music:


title: Situation Activated Bipolar

Doubtless “Situation Activated Bipolar” will never be found in the DSM (unless they are quite desperate for publications, but the psychiatrist and psychologist phds seem quite creative at churning out new diagnoses and the civilized masses at exhibiting new symptoms of decadence), but it seems to me that SAB has a great deal of merit as a some what qualitatively distinct phenomenon that might encapsulate elements of the on-setting of all bipolar types, thus deconstructing them as internally caused as well, somewhat. Here I’m choosing to focus just on the manic state, but there are probably parallels with the depression swing (and removals of manic inducing situations).

There are non-artificial environmental situations that can bring about a manic state, such as extended daylight found in non-equatorial regions during their “bright” solstice, but so too during the darker solstice this can happen (I have recently found); during or preceding electrical storms; when viewing a wide landscape from a mountain view. There are probably many more possibilities depending on the person.

Artificial environmental situations: social interactions that go well (huge elevating factor); emotional music (trance and a couple of emo songs); an open and free highway where acceleration won’t be curtailed by the thoughts of a speeding-ticket; performing really well in an already hyped up sporting event; stimulating drug induced highs; many others.

Of course mood elevation need not be bipolar inducing, but it is a thing of degree not quality—the easing or inducing of oneself in to a mania. It just seems that chemicals can follow just as readily as chemicals can lead. I feel the need to problematize the wholes are built of parts, on up, in the realm of physiology specifically, but in everything generally. We are a lot more powerful to self-cause than we readily allow ourselves to imagine.

Gerard (and friends) have found a Way:

River Sleepiness

Mammals are the most dehydrated when they wake from a long sleep and are thus the most in need of liquids to be their tonic. Could it be that the white noise from running water calms us in to a restful sleep not just because it might remind us of our deeply nurturing time spent in our mother’s womb—as is commonly suggested—but also as a primary survival trait that encourages us to rest when we are in earshot of a life-replenishing water source. The vibrations of the moving water grounds and relaxes us after a long day of adventuring abroad to places that might not have had drinking water possibilities; it’s lacking in an environment keeps us more on edge to truly rest as our bodies sense that they need to be in proximity to a water source. In the quiet of the early night when we are still alert and on the move, we are hunting not for the sounds of prey, but for the sounds of tomorrow’s water.

Just wanted to point out what I thought was another example of the tremendous foresight built in to our instincts, which is in contrast to the notion that has instincts painted as lowly and banal “animal” reflexes and reactions.

Humans Hunted by Herbivores

As with many of my flighty or subterranean ideas ruminating in and out of consciousness, this is one narrative of deep anthropogenical “predicting of the past” that has heretofore not had a landing space on the surface for which it could clearly be elaborated and connected. Now a clear and propelling catalyst has emerged—thanks to the awesome possibilities ¿unEarthed? by a recent post by Ria Montana—so that this anthropogenic chapter in the human story can emerge without a stark aloofness. This narrative (for lack of a better word) is in answer to the direct and perhaps simplified question:

Why did the proto-human primate-types leave the trees and become the upright humans that we see today?

In rough terms my answer is the following:

→ Our ancestors as forest animals were deeply embedded in the fungal dominated forest eco-system and were quite connected to the needs of the forests, and were acutely aware of encroaching grassland herd species of animals (large ruminants, mostly) that were chipping away at the forest edges over the generations and quickly bringing the land to a succession towards bacterial dominated grass lands. Frugivorian humans turned hunters were the forests’ answer to these “herbivore” predators displacing the forest ecosystem at a cancerous rate (in an Eon-ic time scale) in to a new bacterial dominated savannah and grassland. Humans were the paleo (but not pale) white blood cells of the forest’s immune system, the animals most fit to restore a balanced relationship between the fungal soils and the bacteria soils. Up to this point the Earth had not yet evolved an effective ecological control on the indomitable marauding masses of unsizably large ruminants, but that was to change with the ascent of humans in to this new “grand-stewardship” role.

→ Possible origins of our nearer-side nomadic patterns and our shift to an omnivorous diet (away from a more strictly frugivorian one) can now be offered, as these humans leaving the full ecosystem of the forest would now be exposed to the lands of two annual seasons: wet and dry. During the peak dry and peak wet seasons humans would preferably migrate to forest ecologies where a water and fruit supply could be attained, and their sensitive bodies could better thermally modulate and keep from being too hot and burning or two wet and shivering; during the intermediary times when faring in the less protected grassland ecology was more plausible and the rivers and springs ran with fresh strong water, humans would do a greater deal of hunting and carrying out of their forest immuno-responsibilities. This bi-modality of shifting nomadically from open grasslands to the retreat of a protective forest could be looked at as humanity’s first engagement in geographically and climatologically determined guerrilla warfare. Unfortunately, this lifestyle, given that it eventually unbalanced to bring surplus rather than sustenance, might have planted the seeds that saw human vigilance begin to wane, and the human championing of life’s cause be replaced by human’s championing themselves, from the species on down now to the individual, against the world.

→ The not innately-violent humans—used to being a link in the life cycle eating the freely given fruits of the forest—had now become the champions of the forest. They had to devise ways and methods to “dehumanize” the fellow mammals they were sent to slaughter, and such symbolic methods of separation became our downfall and the current downfall of the Earth, roughly stated.

→ Regardless of the low points we have come to now, understanding this part of the human story is very reassuring, for it is one of our most important embarkations as stewards of life on Earth, which I believe is a natural role to which humans are inclined and predisposed. We were very threatened and sensitive enough to realize we were threatened not by a direct predator, but by a predator that threatened the whole entire ecosystem of which we were a part. This awareness is astounding and reaffirming of much deeper connections of life than science has yet discovered via its dissective and anti-life methodology. In a very noble attempt to keep back these bacteriological grassland conquerors, our ancestors chose to stand up (literally) and fight back on part of a series of organisms which we held in community and in high regards. We died hunting and evolving ways to attack these animals and lessen their populations to save the forest eco-systems we held so dear. And I’d like to believe that for a time the transitioning middle was extended before we made our wrong turn, and we held both the forests and the grasslands in high regard; we let ourselves be a bridge, a common ground through our not favoring one ground over the other, and these two very different worlds of vital development were given a relationship through us and our migrations. They could peacefully co-exist for this epoch as long as humans were to fill in our new niche responsibly, not overdoing it or underperforming. Unfortunately we overperformed in our specific species successes and became conquering and predatory without keeping in mind the long view that we were to be eating away at our future selves; a disease is a blind act of suicide.

→ And lastly, I offer an allegorical way to put this transition in terms of “rock-paper-scissor”. Ruminant herbivores came along (the paper) ready to swallow up our friend the forest (the rock); in order to get back at the paper and defend our friend, we fashioned ourselves out of the rock minerals in to the scissors with which we could now cut back at the engulfing paper. We made the enemy of our friends our enemies and created ourselves as the scissors, the third length in an important cycle. Unfortunately, the scissor moniker has been taken to heart, and now we cut down everything, including rock! But the choice is ours, even at this seemingly late stage, to reemerge as the stewards the Earth borne us to be.

The Anarchists of the Late Roman Empire, a cautionary tale

Little is said of the anarchists of the Roman Empire. Little can be said, after all, for they were a quickly destroyed people.


Long before they were destroyed, the Roman anarchists coexisted—albeit in a marginalized and sometimes shunned social standing—with other “citizens” and Roman dwellers including migrants (some forced) who generally left them alone as they were no threat to their own frenzied feeding off the fat of the bloated empire. Many anarchists were even open about their distaste for dwelling in a territory occupied by a coercive force—much in a manner akin to the sovereign citizens of this 21st century—yet they were never considered a threat by the formal authorities nor any common “patriots” (if there could be said to be any). Ideologies didn’t mean much anymore, save that the more cautious paid lip service to Christianity to hedge against leaving themselves open to any vulnerability; this choice to Christianize depended entirely on what part of the empire the said persons lived. Indeed, the vacuum of thought was empty and vacuous despite this modest attachment to Christianity; the idea of ideas was at a very low point, a precursor to the coming illiteracy (à la the dark ages) to sweep over the land.

Some of the younger and rowdier in the anarchist circles did get in to trouble from time to time, not because of their ideas but because of their actions. They would openly criticize the empire, occasionally staging protests of this theme, and throw rocks at soldiers, and would sometimes gain public attention when one of their own was jailed leading to further protests and jailings. There is no documentation showing any corrections beyond the jail time, which gives further credence that the anarchists were not taken seriously. Perhaps they themselves did not take themselves seriously enough, and though they did access the analytic abilities to discern arbitrary power in a world where such power was the norm, they were unable to maintain the energy levels to constantly defend and critique against such a naturalized evil, and so they played in to it unconsciously. This subcultural existence went on for more than a century, and there was no urgency on the part of any of the aforementioned peoples to change the situation, anarchist nor others.


One year, when a particularly harsh climate evolved a series of particularly harsh storms (financial, demographical, ecological, psychological, infrastructural, unseasonable weather), so called “barbarians” were allowed in, or forced in, and resource caches were quickly overwhelmed and depleted. Perhaps had the anarchists sued for alliances, and a system of mutual aid with these oppressed barbarian groups sooner, their own disasters could have been averted; but indifference reigned the day, and in the turmoil of events that suddenly happened upon the empire, such collusion was precluded. That year the vast weaknesses of the empire were quickly revealed to those thoughtful enough to notice, but they, like the other infortunados, were helpless to prevent their situation from quickly worsening. Within a few short years the peoples dwindled, and absolutely all of the anarchists perished. Some survived, but they completely left and forgot about their anarchism because they hadn’t cultivated deep and resonate mobile roots that they could carry with and within themselves. Little beyond the Christian church and the cunning and powerful were able to maintain any standing above mere survival; the laws were usurped and fashioned to suit their needs, enabling the ushering in of a future feudal ordering. There were no anarchist maxims to be uttered in prevention or refutation of these naked unchecked power grabs.

Not all was bad: great were the times of those who were on the outer periphery of the empire—not yet made dependent on the empire and able to now be free of the paralyzing yoke, returning to their own localized habits (some subsistence). The land, too, started to heal and soil erosion was reversed and animal populations came back almost miraculously. Unfortunately in that land too many bad seeds were left in the soil, allowed to slowly germinate and prefabricate the next round of wider and deeper oppression. The stewards were dead, or elsewhere…


They had dwelt mostly on land that was stoned to death, paved by such hardened materials that smothered the ecosystem. They were being kept afloat by layers of artifice that they were unable to notice because of feelings of dejection mixed with distraction—circuses. Usually they were relaxed (or lulled), and their vigilance was sleepy. The anarchists were subalterned by a combination of forces, most of which were not calculated in to their critique. They died, and their children died—who they so wanted a better world for—not because of government per se, but rather because of the real forces of the world that the government insulated, distorted, and buffered against. The empire was well on its way to death because of its absurd middleman position, but unfortunately its tall walls obfuscated a view of the tidal waves crashing just outside. The anarchists knew the empire to be systemically weak, and that it may fall because of its own immanent problems, yet they did not create their own resilient human systems to mitigate their own weaknesses. The anarchists goaded the government to reveal its monstrous self and come and slaughter them, but ironically it was when the government itself imploded that so did the Roman anarchist communities. They thought they had imagined life without government, but either their images were not truly liberated, or they failed to realize the images externally before the catastrophic events unfolded.

Perhaps ROMAN Empire stands for Radically Oppressive Militarized American National EmpireL, but perhaps not… let’s not wait and see, but rather let us roll our dice while they are still ours to role!



L ROMAN could additionally equal really/radically oppressive/overly militarized american national empire


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.