every form of being

To every form of being is assigned
An active principle:—howe’er removed
From sense and observation, it subsists
In all things, in all natures: in the stars
Of azure Heaven, the unenduring clouds,
In flower and tree, in every pebbly stone
That paves the brooks, the stationary rocks,
The moving waters and the invisible air.
Whate’er exists hath properties that spread
Beyond itself, communicating good,
A simple blessing, or with evil mixed:
Spirit that knows no insulated spot,
No chasm, no solitude; from link to link
It circulates, the soul of all the worlds.

William Wordsworth. The Excursion: Wisdom Is Oftentimes Nearer When We Stoop than When We Soar. Portable Poetry, 2015. Book VI, 1-15.

notes: ‘using’ vs ‘taking-care-of’

I got onto this track while observing how others live in relation to the stuff that they ‘have’. A few additional thoughts coalesced between the annual moving of house, the monthly payments for a storage unit 800 miles away, and the effects of having too much stuff myself.

The personal nature of this dialectic rests within the character of an individual’s relation to reality, to the world, and to the perceived structural manifestations of that world. A worldview of flow acknowledges that change drives all conditions, that ‘things’ are temporary configurations of energy flow. A worldview rooted in the hard structures of materialism sees ‘things’ as mutable in their immediate usefulness, based on their potential to persist, if that characteristic is acknowledged at all. Both views stand in deep relationship as to how life is lived, moment-to-moment. Both are forced to acknowledge the transitory nature of be-ing.

Using suggests a consumption of a limited resource, something that is recognized or at least assumed to have a finite material life. And, when ‘finished’ or ‘used up’ the object is discarded, after being rendered use-less. But isn’t it such that everything gets used up? Sure, but there seems to be an inherent level of violence correlated to the rate at which something is used up. Laboriously accumulated or meticulously assembled things may be destined or actually created to be destroyed in a single usage: the explosive weapon. Although time is often measured relative to human perception and human life-span; this metric applies an anthropocentric stance that seems reasonable, given that many of the things used up are human fabrications. However, the speed question suggests that a slow dissolution is a constant background condition. If you don’t use me up, I will be used up anyway.

Taking-care-of suggests a stewardship that is governed by a continuity of interaction and attention meant to project the usability, the use, perhaps into a long future, perhaps a passing from person-to-person, beyond the individual’s life-time. In a way transcending the limitless hubris of the anthropocentric: it will last longer that I. However, to maintain usability an object needs to maintain its ordered existence: this requires energy and attentive care. Life-time and life-energy are drawn upon. Living is compromised. And, in the end, nothing will stop the dissolution that entropy enforces. You may be taking care of me, but I will be used up eventually.

Turns out, a majority of the ‘things I own’ are use-less to begin with: The Archive. Well, perhaps not completely bereft of function, but certainly not when in a survival mode. The Archive is the carrying of a story, of stories, forward in time. The use-full-ness of the story is directly correlated to how it augments survival—how it carries us through. The propagation of information forward in time is the core value in this. Whatever the form, information represents an ordered configuration of energized matter. However, value is relative. Information, energetically carried forward in time, compromises the viability of the carrier in a direct way. Without the compensating augmentation, it is not a good idea to participate in such a process as an organism. Use-full-ness is relative and changeable depending on circumstances, what was once useless may later become a valuable source in another context.

Using suggests a recognition that the end game is ever-present. Nothing is forever. Order cannot be maintained indefinitely. Energy runs out. We leave only the dissipating measure of our transitory presence: ripples radiating from that short cosmological pulse: use it, or lose it.

Taking-care-of suggests a refusal to recognize our impotence. Resisting the inevitable. Gentle raging at the dying of the Light. A refusal of the commonly assumed nature of reality: that caring is somehow an eternal value.

In the end, perhaps neither style of engagement with stuff really … matters. pffff!

how it works

This is how it works. Sound- and land-scapes during Covid, September ©2020 hopkins/neoscenes.
This is how it works. Sound- and land-scapes during Covid, September ©2020 hopkins/neoscenes.

This is how it works. Sound- and land-scapes during Covid, September ©2020 hopkins/neoscenes.
This is how it works. Sound- and land-scapes during Covid, September ©2020 hopkins/neoscenes.

Ambient sound recording entails an active and concentrated listening while in stasis in the particular, enveloping location. Not a bad avocation. A full-bodied attention to sonic energies is often a suffusing balm amidst the chaotic swirl of (human) Life.

Anthony Zega 1962 – 2019

death

[Ed: I will continue with these remembrances, in the moment this is all I can manage to compose.]

I’m tired of writing remembrances, each one reminds of the passing, fading nature of be-ing. I don’t need to be reminded that Life closes off, a box canyon with sheer varigated walls, cross-cut sediments of past-time on display. Fossilized life, fragments of bone, amber protrude from the sheer layered walls. Evidence of those who went before. Where are they? what are they doing? Somehow, Anthony’s passing clears something away, psychically: that he has made the transition, into the Bardo, and beyond. Not that he deserved it at his age, but that he was released from the physical ravages that cancer was imposing on his body. Following him, and the expanding number of others, will perhaps be less terrifying.

portrait, Anthony, Boulder, Colorado, December 1987

I met Anthony on the way out the door of Parson’s photo department building on 5th Avenue, just north of Washington Square Park, in the fall of 1985.

“The primary principle of this age in the West is decay.”

Yup. That resonated, still does. As elsewhere noted, that profound and concise observation marked the beginning of a long friendship that explored the surfaces of the world and the energies and patterns of flow behind those surfaces. It maintained itself for 34 years despite the infrequent crossings-of-path. Aside for a year or so when we were house-mates in a couple places in Boulder, it took the form of a rich correspondance along with the occasional meetings-up that were always electric. Princeton, Manhattan, Peters Valley, Newton, and then all the locales experienced on a handful of profound road-trips in the US West. Death Valley (including a legendary night in Las Vegas on New Years Eve — photographing the insanity of the place); across the Rez’ in Arizona, picking up hitch-hikers; dealing with extreme weather transiting the Colorado Rockies; time at the Great Sand Dunes; and all the while, closely observing the perfidy of the contemporary capitalist oligarchies and, if nothing else, making fun of it. National Dead People. Stick Puppets on Display. The George P. Schultz Delirium Tremens Telephone. He left the East Coast in 1987 or so, and engaged in a long meander around the West, deeply influenced by his encounters with the Native American cultures and histories. His passionate, spirited, sensitive, and brilliant intellect — a full-spectrum laser — initiated a reducing flux that operated powerfully in his poetic work. None of it easily consumed, he did not share it with more that a handful of people ever.

Our last day shared together was in 2014, a long one spent at the Met, wandering through Strawberry Fields and Central Park, and dinner at the Whole Foods cafeteria on the Upper West Side near his mother’s flat where he’d been living for a few years. He had been worn down by the ignominy of working in the retail “adrenalized sporting complex”. But he had also met Maite, a Catalonian woman, who he joined in Barcelona in 2016. Best that he was out of the US for the repugnance of oligarchy and destruction that has ensued.

The written word was his primary medium in more recent years, although his photographic work was an important and powerful expression as well. It was the case, however, that he was intensely private, and most of his creative output came in the form of letters, and for the last decade more than a thousand emails that included an image, a dense poetic work, or a carefully laid-out pdf word piece, or some combination of those. In the mid-80s he did have a few prose pieces published in Marvin Jones’ The New Common Good in New York City, as their “Western Correspondent”. The only one I have a copy of is an excerpt of “The Tourist“. All of his negatives and writings up to relatively recently were apparently lost to flooding at his mother’s place in Princeton. It appears that I am more-or-less the sole holder of his remaining artistic legacy: with a fat folder of beautifully hand-penned communications.

From a letter I wrote to Anthony, back in 1991, from what was home, then, Reykjavík:

There is a bit of nostalgia in my mind, but more, there is the respect for you as a creator, discoverer, synthesist, See-er, and, um, Voice-of-Consciousness from the Mouth of Chaos, more or less. (I find meself writing in Literal ways these days, unable to couch clearly or veil rightly, no figures dancing between the words). I have your three cards sitting, always self-aware, they are, there on the desk next to the Printer. In a small attic space, ceiling too low for me to stand, but fine to write, skylights at my back open to a 20-hour sun day. (Fela doin’ “Zombie”). I can feel the plasma mass pressure of the sun Light pressing down, trying to flatten the landscape into a line, a mote, but the earth is in constant retching here, heaving basalt sky-ward, building sites, Places for the People to live. You have fed me bits from a variety of Others — Others speaking about Others — or a saying about unsay-able things or, yes, That which is … … … Thank you.

days flicker by…

busy as heck. engaged with Others. always electric, stimulant. thinking of the ways that the Other is. and how that be-ing in the moment is host to all permutations of being. forever.

Full dissertation text: The Regime of Amplification

Well, I guess it’s about time to put the PhD dissertation text out there in .pdf form, so, here it is (PDF download):

The Regime of Amplification

Have at it, be polite, no grabbing, pushing, or shoving. Do not fold, spindle, or mutilate. If you can prove that you’ve read it back to front, I’ll buy you a bottle of Herradura Añejo Tequila*, as long as we can split it!

*this is my hard liquor drink of choice since 1980 when it was hard to find even in the US southwest — cherished bottles imported into Iceland (bought in NYC at NY Liquors on Canal Street, the only place in NYC that carried it!) would last up to six months, like a fine Scottish whiskey, small glasses for sipping — none of that brutish slugging down shots or making margaritas with this fine distillate.

long dialogues: alexithymia: interhemispheric transfer deficit

Conversations range through histories, futures, thoughts, and dreams. Nothing like spending time with old friends: with my oldest friend this week. Junior High, seventh grade, we shared all seven class periods each day, 40+ years ago. How histories recede: resonant memories tend to be supplanted; revivifying them in active recollection makes them last a bit longer, fills them out from another perspective, another memory system. Until our outward form sinks into the background (dis)order of the cosmos. There, the memories persist as slowly devolving trajectories of activated, materialized energy.

Gary’s evolution and sustained presence inspires so many of the people who are around him including myself. What to think about this? Do we ever really evolve, or do the changes we experience along the way in life impose merely small surficial modifications of our root character? And of this root character, what may be said? Is it the outcome of a chain of incarnations, is it an alignment of planets, the arrangement of molecular spirals? Inspiration from Day One? Predetermined be-ing? Can we change ourselves?

This particular trip takes the form of yet another pilgrimage, a soft confrontation of what the word ’empathy’ is in lived praxis among the network of friends. Finding empathy’s place, there is no pre-existing internal road-map. Its locus is within sight, reach, and touch, but it cannot be accessed directly except through thoroughly unpretentious and purely expressed action (not merely words). Embodied, in motion, moving towards. Up to this point, there are only fleeting instances where empathy as a defined characteristic is questioned. Having it, not having it seem to be questions that do not touch its real nature.

Then come the questions: Is it possible to attain an empathetic state where none existed before? If not, what becomes? Is life for some a desert of hollow resonance, disconnected from any Other? I don’t know, I don’t know, (pushing through gray curtains of neural absence). Into the Light, or, at least, looking for the Light.

more about weight and its opposite

The heavier the burden, the closer our lives come to the earth, the more real and truthful they become. Conversely, the absolute absence of a burden causes man to be lighter than air, to soar into the heights, take leave of the earth and his earthly being. and become only half real, his movements free as they are insignificant. What then shall we choose? Weight or lightness?

Kundera, M., 1999. The unbearable lightness of being, New York, NY: Harper & Row.

yup

When the great earth, abandoning day, rolls up the deeps of the heavens and the universe, a new door opens for the human spirit, and there are few so clownish that some awareness of the mystery of being does not touch them as they gaze. For a moment of night we have a glimpse of ourselves and of our world islanded in its stream of stars – pilgrims of mortality, voyaging between horizons across eternal seas of space and time. Fugitive though the instant be, the spirit of man is, during it, ennobled by a genuine moment of emotional dignity, and poetry makes its own both the human spirit and experience.

. . .

Our fantastic civilization has fallen out of touch with many aspects of nature, and with none more completely than with night. Primitive folk, gathered at a cave mouth round a fire, do not fear night; they fear, rather, the energies and creatures to whom night gives power; we of the age of the machines, having delivered ourselves of nocturnal enemies, now have a dislike of night itself. With lights and ever more lights, we drive the holiness and beauty of night back to the forests and the sea; the little villages, the crossroads even, will have none of it. Are modern folk, perhaps, afraid of night? Do they fear that vast serenity, the mystery of infinite space, the austerity of stars? Having made themselves at home in a civilization obsessed with power, which explains its whole world in terms of energy, do they fear at night for their dull acquiescence and the pattern of their beliefs? Be the answer what it will, to-day’s civilization is full of people who have not the slightest notion of the character or the poetry of night, who have never even seen night. Yet to live thus, to know only artificial night, is as absurd and evil as to know only artificial day.

Beston, H., 1976. The outermost house: a year of life on the Great Beach of Cape Cod, Harmondsworth, NY: Penguin.

Productivity and Existence

“A remarkable and charming man, your friend,” said the professor; “but what does he really do? I mean … in the intellectual sphere?”

“In the intellectual sphere…” I answered, “H’mm … in the intellectual sphere … he is simply there.”

“How do you mean?”

“Well, his occupation is not, in fact, of a very intellectual nature, and one cannot really assert that he makes anything out of his leisure time.”

“But his thoughts?”
more “Productivity and Existence”

Brandon

Brandon's closing at General Public, Berlin-Prenzlauerberg, Germany, June 2013

Mindaugas cues me in that Brandon is having a closing performance at a show/installation that he’s got over at General Public, just a few blocks away on Schoenhauserallee. So I wander over for the event, it’s nice to see Brandon, and he seems to be doing well — teaching in Bergen at the Academy, living in Berlin, and being very productive with Errant Bodies, with a new book just out (he later generously presents me with a copy).

The installation that is up is provocative, complex, suggestive of … a thing lost, or unattainable … or a sense, a state attainable only through an internal chanting, vocalization, a transformation into embodied be-ing. His writings on sound have always perplexed me. They are, or seem, in the sense of my own self-deception, to be the essence of ineffable absence. Framing sound as being in all instances a fading and thence lost essence of presence. Is this absence a ‘teaching’ absence, a conscious removal that allows another reality to gestate for the Other? Silence-that-communicates is a becoming. The show is replete with silent sonic and visual cues that allow.

stretching it out

In class again, sitting around in a circle, engaged in trying to make learning and life synonymous. But this format is either a layered anachronism related to age (where I’m not ‘getting’ contemporary learning facilitation), or it’s merely the ongoing and standard state of the system. At this juncture of history. damn. The meeting as ‘mass-clusterfuck’ comes back to mind. Corporate HQ, Union Oil Company of California: Dennis Mett, VP of the International Division, choreographing nothing of the clusterfuck’s ‘dog and pony show’, the seating around the board table, being called upon for opinion, and volunteering mission-critical information. Profit drives us. Hydrocarbons produced a certain lack of order.

Where the results of expression are neither compelling of any inspiration nor are they indicative of a heightened state of being at all. They are merely the spun-off dross of indeterminate be-ing, as unintentional as expelled breath, and as such, seem unworthy of any note. Were we conscious of every molecule of air that was once lodged in the humid recesses of an Other’s lung, noting the correspondence, the resonance, or at least the shared humanity, we would be left in a state of particulate madness.

Trolling, trawling across Germany. From point to point. (recollecting, when was it we saw each other last?) it’s been a while, at least five years.

Of course, intentional breath/breathing is quite a powerful medium for expression.

a TAZ is born?

Meaning of Information Technology:

dateline, Boulder [AP]

Students take control of classroom, locking door, and start teaching each other Chinese, making cut-out collages, doing homework, puzzles, editing music, watching “Portlandia”, and, most of all, talking to each other, interacting. Beautiful to watch. Nice to participate in. Didn’t record the results, but hey, you had to be there!. The vacuum of the Boulder Bubble is reversed and instead turned into a high-energy source.

back to connecting the dots

Mulling over the way to go — how to carve a trajectory through the knowledge space? — perennial (no, daily!) question. Confronting the students with a more random array of inputs (texts, discussion-lectures, other material) forces a certain kind of sense-making. Or does it merely confuse? In conversation with one colleague who is involved in teaching rhetorics, a friend of EJ’s who is now a voting member of the AAUP’s Committee A* (!), it seemed clear that the tools necessary for sense-making are gradually slipping out of vogue. They are perhaps simply too hard to acquire within the framework of the corporate education schema. This leaves learners without some crucial tools for dealing with (questioning) the nature of reality. The “critical thinking” rubric seems hollowed-out as a singular approach without more basic sensory (‘sensual’ as David Abrams puts it) awareness. This goes back to Howard Rheingold’s “Net Smarts” book which explores mindfulness as one profound and crucial way to approach aspects of reality and, specifically, the aristocracy of technology that we now abide within. A holistic approach that considers our embodied be-ing and it’s relation to the rest of reality as completely connected at all levels seems to provide such an entry point. Assuming connectedness and sussing out how — rather than invoking certain aspects of the scientific method that often assumes disconnectedness with the need to prove any co-relation — instead sussing out the nature of connected relation.

* elsewhere I’ll have to get into the contentious issues surrounding Committee A (sounds like something out of Pravda): tenure being a primary one!

screening: Jeanne Liotta

Make a pilgrimage to Longmont to the Firehouse Arts Center to catch an evening screening of work by a CU Film Studies faculty-member Jeanne Liotta. I had met her the evening before at another university-sponsored cultural event. Alex had mentioned there was a reception/opening in the Rare Books Room of the Library, and, as a professional nomadic cultural participant (and observer), I thought I’d check it out. Turns out it was the effort of a Humanities class that had curated a small show of works from the collection of artist’s books that Lucy Lippard had given to the University. Strangely enough two of the pieces in the exhibition are from old friend/networker node, Paul Rutkovsky (aka. floridada). I talked to some of the student curators about Paul, Lucy, and about networking. I was lucky to have been doing my MFA at CU-Boulder when Lucy was in residence and received some of her teachings. Age brings the role of information carrier, holder of historical perspective and knowing, story-teller. No corner on wisdom, but at least some stories are related. I query the kids about what their thinking is about the use of photocopy machines as art tools. This is a very novel idea for them (given they only know the digital type of photocopy machines at most, not the old analog devices). Paper output is novel in itself. I don’t have much documentation online of some of the prior (ancien-régime!) photocopy-based projects I’ve run: just The Xerox Book that included mp3 files of the accompanying collaborative audio cassette mix, unfortunately there are no scans of the 300 actual pages … some day I’ll get to that corner of the archive & revive it in the digital zone.

At any rate, Jeanne’s work dances around cosmology, astronomy, and very much the syntax of the various filmic media she plays with — from Second Life pieces to found footage, analog and digital to Ray-o-gram-printed 35mm film stock. The sonic accompaniments well synergize with the visuals. I missed not seeing some of the analog film pieces in their original form (vs digital reproductions), as most of the pieces are (at least in part) deeply about what mediation they are conveyed upon. (Not that that aspect is meant to completely frame them materialistically: it’s only one order of correlation.) There are plenty of other resonant aspects and sources: the eclipse, the sky, the procession of stellar energies, the transposition of Light from various enigmatic sources onto halating film substrates: she always maintains an alchemical and, consequently, an experimental edge through her attention to immediate and spontaneous situation. This sensitivity is combined with an aware curiosity of phenomenon: yielding Light works that are simultaneously playful and yet connected to/suffused with an insistent and sometimes overwhelming gravity. Escaping the gravitational field of be-ing requires an empathy for the intense sadness that pervades our current times: this potential is achieved on occasion and reminded me of the intent of Bruce Elder’s magnum opus “The Book of All the Dead” and the constant struggle against the gravity of it all, in search of Light. It goes ever back to Simone Weil’s “Two forces rule the universe: light and gravity.”

the social

So much of be-ing is a convergence (there was no divergence!) of the social and the natural — as if these two categories are indeed mutually exclusive and reciprocal reductions of the world. They aren’t, they can’t be. In a holistic worldview, it is clear that the social is a development of the human species which is a natural extension of life on the planet.

episodic memory

Our capacity to remember episodes in our lives provides a profound and highly valued aspect to our existence, allowing us the capacity to relive events in our lives. We value the ability to relive a proud moment such as a graduation or the birth of a child. We expect and in many cases require that we will remember a meeting with a coworker or a visit to a family member. We start to question our mental capacities if we forget an episode, and we question the capabilities of others if they forget an episode that we remember. Thus, the memory for episodes is an essential component of human behavior.

Hasselmo, M.E., 2012. How We Remember: Brain Mechanisms of Episodic Memory, Cambridge, MA: MIT Press.

Wewsh, high density, clinical neuro-physiology/biology or so. But the typological divisions of memory among episodic, procedural, and semantic seem an approach that reveals how we are. And the neural construction of spatio-temporal trajectory (episodic trajectory) is fascinating. Overall, it feels like the science is still in the process of sub-dividing ever more the energetic processes of be-ing.

A Matter of Scale

An ultimately readable and thought-provoking book by one Kenneth Farnish available online for free (at the Internet Archive) that examines where we are, how we got here, and what may lie ahead.

Yes, you are part of the system; but you are far more important than the people higher up in the web: you are the engine, the energy source, the reason for its continuation. You are the system. Without your cooperation, without your faith, the system would have no energy and then it would cease to exist.

I don’t know about you, but that makes me feel good.

In so many words, a chunk of my dissertation makes the same point — the embeddedness of our be-ing here, now. Farnish just makes it all extremely readable as a journalist should. I happened to make it darker, and definitely more dense. oh well.

Farnish, Kenneth. A Matter of Scale, 2011. https://archive.org/details/AMatterOfScale.

more cutting room floor

I think of you often.

If fundamental presence is so ever-present, immersive, why would we want or need more than that? Indeed, is there anything more than gradations of changing presence through which the Self and the Other engage, given the limitations imposed by embodiment? Perhaps not. It may be that this is the ground-state that Buber posits as the source of reality: shared presence. We have this pervasive base condition of flowing presence, but we do seem to desire more. We sporadically, haltingly, seek to optimize the conditions of inspiring encounter through the focused direction of our creative energies: more and better, higher and deeper, electric be-ing expressed and re-expressed. We seek to have those expressions subsequently received, reciprocated, reflected, refined, absorbed, by the Other: this process measured by the evinced substantiation of embodied change within them. Does this desire for more arise from the experiential affirmation that deeper and more attentive presence somehow brings more Life into our lives? Or is it simply a reaction to deep-seated fears of the unknown and of loss that arise as we experience the changing flows that constitute our lives? Or is it that we merely need confirmation of the shared experience of being alive in all its joy, madness, ecstasy, beauty, and terror? Is it primal memory of the immersive, enveloping flux of womb?

Noli turbare circulos meos!

The human individual lives usually far within his limits; he possesses powers of various sorts which he habitually fails to use. He energizes below his maximum, and he behaves below his optimum. In elementary faculty, in coordination, in power of inhibition and control, in every conceivable way, his life is contracted like the field of vision of an hysteric subject — but with less excuse, for the poor hysteric is diseased, while in the rest of us it is only an inveterate habit — the habit of inferiority to our full self — that is bad. — William James

Is this a condition merely of imperfect incarnate be-ing? The insensibility towards full experience and peripheral awareness? We are not what we could be? How does this fit with the image that Life is in a constant evolutionary optimizing process. Is our potential only an artifact of our too-rapid increase in intelligence — where apparent possibility far outpaces the actual possibilities — we count more than we think, we think more than we know, and know more than we can find any wisdom within. To accede to our potential, we need to test the limits of our viability, but more than that, we must change our energy state. (or simply let our ordered existence sink to a less complex state!)

chilly morning words

Chilly morning words form. Brushing away the crust of ice formed by dreams of last night. And other morning words of resolution. Or just thoughts. Words. With cornbread heating in the oven. New warmth diffusing into the food-stuff. A morning. A morning. Words melt, spill, tremble. Waiting to drop into space. Formed from symbols that litter the mind. And then, the thoughts on resolution. the accuracy of the human animal sensibilities.

And all that.

I run, minded, mindful, of the past and what. is. not. yet. The recent spins into the places of spinning. Words traded with new Others. And Others becoming newer in closeness.

I write like this in the morning. And let mind wander. The discipline lies alone in the be-ing. Not much else at all. But. I find no pointedness here of objective. To explore in these words. At least, I see none yet. Retrospective. And this such that we create more than we may know at the point of creation. Why is this: some disconnection with the creative self to be unfolded at some later time? I know of all which I have created at some points. Some electric instances. but of this, life remains unknown.

we’re stuffed

Again in a situation with a friend, helping purge and order an overwhelming abundance of stuff. The developed world is drowning in its own excess accumulation of stuff. Between direct body consumption as manifest in the wide-spread epidemic of obesity and the external accumulation of stuff, there is little room for living. A moment spent managing stuff is a moment of life lost forever.

To maintain a system of stuff takes energy. Else disorder of all that vibrating stuff become a field of chaos for the embodied human to simply sink into the midst of. Life becomes dominated by either the life-time required to maintain the order of the stuff, or the increased disorder that becomes a distorting filter enveloping the once-clear senses.

Purge some and apply order to the remaining stuff. Mostly purge — duplicate stuff, triplicate stuff, quadruplicate stuff — less stuff is more life. Stuff impedes our full experience of life, it drags us down into lackluster, overwhelmed, and subordinate be-ing (or even less to mere consumer). Finding a balance is tough when immersed in the (absolutely pathological) ‘normative’ behavior of the developed world.

Having made that ideological pronouncement, it’s clear that some folks can manage to get others to manage their stuff. They accumulate enough social power to control vast fields of stuffstuff of great complexity that is distributed widely. Of course, some of this power, in this moment of history in this techno-social system (TSS), relies on the existence of that black-gold mine of highly concentrated non-renewable stuff: hydrocarbons. Without that massive (re)source, none of this accumulation of stuff and the consequent control of it would have ever been possible. When it runs low or runs out, the abilities of people to keep their stuff in order will decrease, markedly.

more “we’re stuffed”

perturbation

I sit in a room in a one hundred year old storefront property on High Street. I am 12,422 kilometers south-south-west of the point where I entered the world. That’s less than a third of the way around the globe. It’s the furthest as I’ve been, I think, unless North Africa, the Mauritanian coast is further, or perhaps Hong Kong, but I don’t think so. I have the tools to calculate whether it is or not, but I don’t have the time. Too busy trying to write or to work up the courage to continue writing. Or to decide upon the language to use whilst writing. Or to read instead, or to just stare at the wall, or sky.
more “perturbation”

inwards / outwards

I keep thinking — oh, I should stop at the cafe that is on my way to school to record the ambiance there; oh, I should make portraits of my house mate and his frequent guests; oh, I should get out of town to see some of the hinterlands and make images and audio recordings; oh, I should make portraits around the University; oh, shit, I don’t have the presence to do so. The absence of be-ing that the writing process entails is deeply disturbing. To the point that I believe I will be an Other person when I am done. I note that communicative connections have dropped off precipitously since I began the thesis project here in Oz. It seems unless I push life-energy outwards, initiating communicative events, not much happens — that is, I only receive (very) occasional spontaneous communications from others. Even people known for years. The apparent imbalance in this seems to say that those connections have no value when they require effort on the Other’s part.

It may simply be that immediate life is in everyone’s face(book), brutally or seductively, and all else is secondary.

That and my spine is making ominous crackling sounds all too often. I can’t tell whether this is merely an effect of the intensive swimming (hit 91 km today), or whether something is coming loose. I see a day when it fails. And since the major spinal prosthetic surgery is considered an untouchable pre-existing condition even with the Australian medical system not to mention the US system, I’ll simply be out of luck, a paraplegic, or with a whole heap of luck, dead.

de-Facebooking

This space accreting, while the gradual shutting-down of FaceBook proceeds. After the Lightning trip from Yuma through Calexico on northward to the Bay Area and back 48 hours later with my original road-tripping partner, Gary, sheesh: 36 years compresses into careers, children, life-trajectories, and gas prices. That and a running dialogue on the nature of the cosmos and human relation.

Regarding the FaceBook wastage, well, it seems quite right for the moment, no regrets. When only a minuscule fraction of hundreds of ‘friends’ notice the departure. Mostly the ones who do are also ones who find the whole thing tiresome and distinctly artificial. The ones with thousands of friends notice nothing in that sea of being known and wanted, busy as they pump their status (statii?) by the moment. After being an early adopter, and a participant for a time, it does seem to be only an accumulation of attention-sucking life-dross. A prime example of how media can absorb our attention without limit — making consumable, for consumption, the textually and visually reduced detritus of be-ing. And presenting that as a worthy object of a sizable chunk of our social life-time. Of the same dimension as the proliferation of bottom, side, and top overlay graphics on cable teevee screens.

I discover that I have suffered no irretrievable loss as I squeeze down the feeds (media consumables, eh?) to nothing. No you-tube fragments, no important NYT articles, no photos of vacation travel, no banal ego-feeding status updates. I suffer no gaping existential holes in my existence on the planet. Down to 200 friends, slowly deleting all content, connection, and demarcation in the account so it will end as a shriveled husk, a dried dust mote falling from the data cloud.

landed – Day 1 – eNZed

Auckand Airport, Auckland, New Zealand, December 2010

Up at 0400 to make the hugely early flight to eNZed. Had to be totally packed for the US as well, as I’ll have only another 20 hours back in Sydney, in transit between Auckland – Sydney – San Francisco.

A new country, a new place to visit. The national memorial service is happening when we land, so I manage to record a minute’s silence in the baggage claim. Some people were oblivious. People are watching the ubiquitous flat-screen teevees rather intently. The cost of extractives, but only the most obvious one.

The jump flight from Auckland down to Whanganui reveals both sides of possible landscapes. Massive clear-cut forestry in the highlands, and intensive farming in the more level areas — both with the attendant geomorphology of erosion features marring the terrain. Much has changed since colonization, surely. Then there are the remaining highland forests which are not yet decodable, having not met them on the ground.

Finally get into Whanganui, Julian picks me up at the airport in their 1988(?) Honda named Buzzy Bee (?) — a vehicle with a history, too bad I’m writing this in far distant retrospect, or elsewise I could relate the story. It was funny. Great to finally meet Julian, and we immediately start up a substantial dialogue as I am dropped into the whirlwind of family life surrounding the community effort aimed at the Greenbench (Gallery space) and the ADA Symposium. I tell him that I am at his service, and that, officially, my workshop starts now. It’s all about energy, presence, be-ing, and raising these topics in whatever contexts that arise in the next ten days.

The evening starts with a rousing performance of Aladdin by the children of the Brunswick School located in the countryside near Whanganui. Julian and Sophie’s three daughters recently started attending the school. This was followed by some photo-ops — meeting more of Julian’s family and other folks in the community — in the playground, as the soft, mild summer twiLight closed in.

Gonzo Papers, Vol. 3

February 18

L.A. notes, again . . . one-thirty now and pill-fear grips the brain, staring down at this half-finished article . . . test pilots, after a week (no, three days) at Edwards AFB in the desert . . . but trying to mix writing and fucking around with old friends don’t work no more, this maddening, time-killing late-work syndrome, never getting down to the real machine action until two or three at night, won’t make it . . . especially half drunk full of pills and grass with deadlines past and people howling in New York . . . the pressure piles up like a hang-fire lightning ball in the brain. Tired and wiggy from no sleep or at least not enough. Living on pills, phone calls unmade, people unseen, pages unwritten, money unmade, pressure piling up all around to make some kind of breakthrough and get moving again. Get the gum off the rails, finish something, croak this awful habit of not ever getting to the end—of anything.

Thompson, H.S., 1991. Songs of the Doomed: more notes on the death of the American dream, New York, NY: Pocket Books.

The narrative elsewhere in this blog lacks the edge that Thompson eventuated in his published works. Compact bursts of driving prose—the energy of which does not rely on the gonzo subject material—but instead brings directly to life the internal processes of be-ing and places them in direct juxtaposition with the madness of what’s out there. This is the trick: and it is precisely this trick, when the two flows are brought together, synthesized, and ultimately exposed to oxygen to be reduced and transformed into a sustenance for the human spirit.

That spirit is then taken to places it needs to go—not where the mutations of socialized comparison point it to, not where material consumption takes it, not where fear in all its phantasmal coloration deLights to compress the soul into. The soul needs to be able to expand, not contract. And it should have within itself a means to source for this infinite expansion. Should, would, could. For the infinite, there are no means, there is only the denominated will of the spirit—which, in the end, forces a division by zero.

And that’s an illegitimate operation. As is Gonzo generally.

work, labor, action

Arendt‘s tripartite approach to the sociopolitical — Work, Labor, Action — in “The Human Condition” suggests the expenditure or the flow of energy. All three are intertwined within the do-ing, the be-ing of life, and in the sense that they are all embodied expressions of life-energy, they are equal, divided only by the particularities of the pathways of expression of those energies. She begins, I believe correctly, with viva activa as her source: the active, activated life. However, she does not explicitly posit a connection between viva activa and the source of the possibility for an active lif, that is: ones life-energy (sourced in the energized thermodynamic flows of life itself). These impulses towards the social structures of collective life must have a source, an activated well-spring that drives the cumulative social (and life) dynamic. The question of the source is perhaps more important than the ultimate expression of the source.
more “work, labor, action”

this and that

Yeno (Hui-neng, 638-713) writes:

The Bodhi* is not like the tree;
The mirror bright is nowhere shining:
As there is nothing from the first,
Where does the dust itself collect?

This was written in answer to a stanza composed by another Zen monk who claimed to have understood the faith in its purity. His lines run thus:

This body is the Bodhi-tree;
The soul is like the mirror bright;
Take heed to keep it always clean,
And let no dust collect upon it.

A nice example of the conflict between knowledge and knowing of a logical sort, and the wisdom of be-ing which Zen produces in a practitioner. The latter is business-as-usual, mega-churches, and MacDonalds; the former is living, spirit-in-motion, and sustenance.

* True Wisdom

sketching

There is missing, in the long paragraphs of text that has characterized this work, this labor, there is missing any tacit explication of Self.  That dimension of be-ing is always held behind various structures and impediments, calcifications and reifications. Without any potential for at least mirroring that which is out there, separated from the wet eye and dry skin, reflected constituents of anything true.

So, false or antithetical meanings constantly overtake the possibility of saying (something) profound(ly) that “I am.” Instead there is duplicitous blather. Not that this is rooted in anything internal, actually not at all. The internal as a direct expression of conscious and unconscious presence is always authentic. It is only when that internal state collides with the social, even in the mental articulations of language, where pre-tension arises.

What life can compare with this? –
Sitting alone quietly by the window,
I observe the leaves fall,
the flowers bloom as the seasons come and go.
Do you understand, or not?
— Seccho

Wanderlust

I kept coming back to this route for respite from my work, and for my work too, because thinking is generally thought of as doing nothing in a production-oriented culture, and doing nothing is hard to do. It’s best done by disguising it as doing something, and the something closest to doing nothing is walking. Walking itself is the intentional act closest to the unwilled rhythms of the body, to breathing and the beating of the heart. It strikes a delicate balance between working and idling, being and doing. It is a bodily labor that produces nothing but thoughts, experiences, arrivals. — Rebecca Solnit

Solnit, Rebecca (2000). Wanderlust: A History of Walking. New York: Penguin Books.

It’s hard to brightly imagine that when we decide to retreat to the desert or to the mountains to walk, it is a process deeply colored and, literally, in/de-formed by relatively recent cultural contingency.

The retreat is steeped in a socially constructed reality that began to emerge around William Wordsworth and J. J. Rousseau’s time and was sparked, in part, by their actual perambulations and especially the writings that welled-up whilst they were on the road (The Excursion, by Wordsworth, for example, and Rousseau’s Reveries of the Solitary Walker).

But in a completely different sense, walking (and be-ing while walking) is ahistoric. Because the present moment is never to be repeated, nor is a life-time to happen twice, the momentary events of that particular movement are unique, and uniquely inspiring. Embodied movement is a passage through the flux of difference, regardless of the pathway. And although I cannot anymore go to the delicious extremes of span and height and endurance that so many others have done and will do, it is not extremity that brings the timeless essence of movement. When all is change, the senses are taught to discern the minute difference of the everyday, ever more. In this, the near becomes just as exotic and inspiring as the far and less reachable places.

ad infinitum

After a long hiatus, the need to get back to work on this space surfaces. A continent away. A fiscal quarter later. And feeling like the speed of days is such that a chin-strap is necessary on the Tilley hat, though it’s not worn here yet, the sun is still in winter distance, and there’s not been enough of it (indoors too much) to warrant head-coverings.

Doctoral assessment time, in a couple weeks, though it would seem that the hoop to leap through is spacious. Or maybe specious — where casuists squabble over the use of meaning to construct be-ing.

But at least have joined the food coop, inspired by Ann-Marie’s dedication.

More soon. eh?

leaving and heading south

leaving Echo Park, Colorado, May 2010

Leaving when done with breakfast and cleaning and packing. A couple rituals yet — gathering some sage and some yellow Weber sandstone powder. A beautiful sojourn. The place is so rich, so un-circumscribable, no matter how many dances of words one would make around it. Best is the ability to press into the body the power of be-ing and the power of life. And Light. And the gravity of the earth. Fundamentals to the heart. The drift of cloud and shift of wider weather patterns, leaving Light on upturned face, changing all the time.

Maybe put out a call next spring to have others join. Then again, maybe not…
more “leaving and heading south”

end of the road

Start to try making time-lapse sequences from the immediate surroundings. Lousy and/or old equipment, a quasi-functioning power system, and the results show it. Add a portable generator, a better tripod, longer cabling, a 3-CCD camera with chip memory (ah to be free of tape!), and a laptop with a battery that lasts longer than the start-up sequence. I’m ready to cash in some of my retirement piddle to cover it. Maybe $10K I could get away with all of it, including a decent audio recorder? That, along with a better 4WD truck and I’d be part of the pseudo-elite for once. hah. So, anyway, now, marooned in Echo Park by the intense weather, (I was warned, fair enough, but I told the ranger that I wasn’t planning to come out until Friday next at least, anyway, so things should dry up by then, and that I had enough supplies for at least two weeks if not more). Stormy already today, late morning, humidity pulled the clouds up, and while attempting some decent time-lapses, it gets worse. What else is new? Maybe I end up sitting in the car just writing. There are rain filaments across to the north.

Cutting tamarisk growth behind camping site (#7) to feed the fire. Keeps mind busy, with flinging sharp blade biting into hard wood. No help around in case of an accident. This sharpens the wits. more “end of the road”

CLUI residency — Energy of Situation

Some final words on the residency period:

Energy of Situation

Rather than producing new material configurations of the energized world as a tool for individual continuance and relevance to the wider social system, I chose to concentrate on a fundamental closer to the bone, as it were: the production of new configurations of the energized world as a tool for individual continuance and relevance to the wider social system. What we do changes the cosmos, always, everywhere, (because everywhere’s are not separated nor distinct).

Traditional art production is (merely) the (re)configuration of certain flows in the near (and far) surround of the producer. My approach generally falls under this model but approaches the reconfiguration process from an entirely different path. Entering a ‘residency’ is (merely) moving from one (life)-situation into another: we are constantly doing this in life, transitioning from one semi-stable configuration to another, with periods of more-or-less instability in between. If one leaves traditional temporal and spatial metrics behind, this process may be seen simply as the modulation of a constancy of flowing condition. The particular conditions and configurations of a situation dictate the potential range of reconfigurations possible, given the energy input of the individual and the embodied life-energy/life-time that is available. The configuration is merely a cumulative apprehended set of flows occurring with a reductive purview (and is always relative to the observer!) There is the ‘locally external’ factor of the accessibility of external energy sources for reconfiguring, but if one approaches the situation as a more autonomous and self-contained instance, the range of possibility is limited just as life-time and life-energy is limited. It is along this approach that I undertook this residency. (I will here omit a wider discussion of the framework of my personal model of the cosmos as there isn’t the room here to undertake it even in brief).
more “CLUI residency — Energy of Situation”

short refractions

This is the result of our trajectory, what we have done to this point, how we have proceeded: or is our trajectory a result of this? The cumulative affect we have as a form of life on this place. With the messy convolutions of relation that accumulate, stratigraphically, on be-ing. No flat-lying sediment with seasonal and measured pulse. Glacial, tectonic, up-heaving fossil be-ing exposed as scarified, reified tissue. How to excise, erode, release, revive once fluid dreams from these frozen remains. Or is it impossible that once laid down from embodied flow, these traces contain only the form of life gone, drained of all strength, all presence, and any forward driving impulse.

Feigning indifference when chunks of life are covered over, awaiting the slow micro-crystallization of silica replacement. Rendering to glass all that came before. Glass to look at, to look through, and to see refracted life; to see the myriad pretty and terrible colors of it all.

empathy (smoke and mirrors)

John Vallee, 54, lives near the trestle that spans the Crane Creek and was watching TV when he heard a loud screech. He went outside and first thought he saw a blanket tangled under a rail car. Then he realized it was a person.

“It’s going to be hard for me to get to sleep,” Mr. Vallee told Florida Today. “I can’t get it out of my mind.” — AP

The energized impression and apprehension of be-ing leaves us with resonant formations in embodied memory. And it is resonance that best circumscribes (models) the phenomena of the propagation of empathy from the Other to the Self. Although there is no hard evidence in humans, the concept of mirror neurons would seem to support the idea of resonance. Caught a lecture at UM with Deb on “Empathy in Normal Adult Development and Neurological Disease” with Bob Levenson from UCB which got me thinking of the actual mechanism that allows for the transmission of the energies of expression across Cartesian space from the Self to the Other. The obvious model would be the transmission of band-limited radiative (visual, auditory, touch, etc) energy which then is apprehended by the neural system, a system which is sensitive to ‘matched’ or similar experiences that have already impinged and impressed themselves on the body system. This impression process changes the body system from one energy configuration to another. And any life system will have fundamental resonant pathways — these would be necessary determinants of basic learned experience — whatever the particular and precise mechanism is (mirror neurons being perhaps a primary model), the idea of resonance seems to be key. Resonance would depend on some accounting of sameness and difference as per prior embodied experience and the persistence of impressions (which themselves are configurations of energized neuronal structures: memory) among other factors. There would have to be a means for rapid energy pattern-matching across a huge volume of semi-fixed memory structures in the brain — it would be impossible to check all possible prior impressions with all live incoming impressions, so there would have to be some kind of disgressionary or limiting function to the process in the form of step or directional filters…

I can’t get you out of my mind…

myopia and narrow vision

What is certain is that even a skill as abstract as literacy has an unexpectedly strong physical aspect. In the history of humanity, our attention has shifted from the horizon to the length of our own arms: the printed page or the electronic monitor, or at the farthest the television screen. (p. 237)
Our Own Devices: How Technology Remakes Humanity, Tenner, E., Alfred A. Knopf, New York, 2003

 
This shifting of attention has deeply affected the eyes, with a documented rise in myopia in more literate societies. Nothing like a myopic population: with the simultaneous illusion of tele-vision being foisted on bodies everywhere!

Edward Tenner, in Our Own Devices examines a number of basic technologies and their affect on embodied cultural/social participation. Think athletic shoes, chairs, eyeglasses, typewriters/keyboards, baby nursing bottles, flip-flops, and helmets. Where did they come from, why did they develop, and ultimately, what is their affect on users.

There are so many examples of this, one need only select any particular technology and begin to meditate on its source, its uses and (mis)applications: the affects on human presence gradually become apparent. The deeper the meditation on these, and the wider the field of affect is likely to surface. Tenner’s detailed histories become a bit tedious if the reader’s curiosity wears away, as the tone of the writing doesn’t change throughout, but it is in the examination of the details that connections can be made and eventually some basic principles emerge. Tenner himself is a bit glib about the meaning of the deduced affectations, and remains neutral with a slightly optimistic outlook.

In the case of computer keyboards, though, for example, he does not go beyond the direct dialectic between inventor, device, and user. Doing this, he neglects the affectations that arise not from direct usage of a device, but the indirect affects which are present as the widest context in which the device arises in a complex techno-social system. Clearly, this is not his goal, rather it appears to be more of an entertaining and surficial cabinet-of-curiosity stroll through the obscure history of everyday objects. In my opinion he misses a potent opportunity to carry through to the deeper relations between technology, technique, fundamental social relation, and embodied be-ing.

another spadeful of encounter

In the contemporary framework of human encounter—dominated by instances of hyper-commerce and of tele-mediated presence—life changes to fit the mediation (it does not evolve in the same sense that Darwin’s idea of the process; instead it simply fits the technology), and the character of encounter with(in) life alters for each shift in the techno-social milieu that collectively generates the allowed pathways of exchange.

Freedom is not a question in this situation. Nor is autonomy. Those are absolutes of the abstract: virginal conceptions not directly related to the contingencies of be-ing in and of the world. Absolutes and abstractions do not prepare the Self for the shifting potentialities of collective human encounter which proceed by degree and layered complexity. And indeed, when abstractions govern encounter, the full field of possibility of human encounter is quickly limited to a less-than-finite set of conditions, processes, and outcomes. There arises the alienation of emotive loss in this limitation, but that is another issue to raise elsewhere. Or perhaps this alienation is the reciprocal experience of the (unfulfilled) possibilities of creative encounter.

Or is all this just about losing or gaining procreative (evolutionary) advantage for the species (via technological augmentation), and nothing more?

The fact that the strongest, most beautiful, most intelligent are, overall, given social reward when compared to the least. (Recognizing this, the revolutionary community organizer, Jesus, said (as interpolated by Mathew) “Blessed are the meek, for they shall inherit the earth,” to invert the perception of this evolutionary order, and the alternative fact that following his lead will actually alter the order. Was this a miraculous strike at limited potentialities? Or mere agitprop for political expediency?

Kerouac, again?

The road novel: a tracing of the displacement of the embodies Self across the Greater (or Lesser) Unknown. The road journal. The road. What is it about the road. It’s not merely a metaphoric interpretation of life, it is life. blah-blah-blah.

(in clipped phraseology)

Writing the fluid movement, writing to map encounter, it’s a hopeless task except as is comes closer and closer to the asymptotic point of writing-while-be-ing. It’s not a wall to break through, it is a separate reality. Talk about parallel universes! Writing and be-ing. Writing-in-be-ing.

Writing is the pen/cursor traveling across the page/screen. A locked dialectic of eye-to-2D-surface. Smoldering neuronal fire slogging between.

Writing what is(was) is always the case.

Back to the idea of the performative expression. That of telling the stories from the road. I did this in an annotated form in the performance at the Ultimate Akademie in Köln, Al Hansen’s old haunt. But how to do that in a way that is meaning-full in the context of this thesis project?

Obviously, there are many domains where verbal language is not useful or sufficient for description, and the many alternate systems used by humans, like mathematics, music, chemical symbolisms, graphics, maps, etc., show that this has been addressed since a long time. But some aspects are not covered yet. The main missing factor is dynamics. All notation systems are static and don’t cover the essentially dynamic character of life. This is a possible problem for a civilization that commits by far the largest part of its cultural memory to a system of static representations. In many non-western cultures, there is (or was) a strong tradition of non-verbal, dynamic cultural transmissions and it needs to be noticed that western civilizations have lost “the science of ritual” to a large extent (Staal 1982). There is the large field of cultural movement patterns that are not amenable in principle to static representations, since movement, when frozen in a static form, simply vanishes. Dynamis is incontrovertible with Stasis. This essential lack of all the static CMM that are so widespread in western civilizations alerts us to the possibility that perhaps there may be some very essential factor that civilizations are losing when they commit the bulk of their cultural transmission to written, static representations. — Andreas Goppold, Criticism and defects of writing and language

The uncontrolled gesture: go to your edge

Starting with the immediate body as a field-of-action to release control (versus the control-at-a-distance regime we are immersed within now):

Bushwhacking is a method to relinquish control of the trajectory of the body. By exposing the body to the unknown, one has to respond in real time, in the present. This present invites the presence of be-here-now and within that state of be-ing, the embodied self yields to the edge that divides the controlled from un-controlled. Precisely at that edge is the locus of active transformation and change. Making the next step into the unknown is, literally, an act of trust in the body, in a belief that entering the unknown will present possibility. Whether or not this possibility is merely the chance of the continuance of the species (in a biological framework), the projection of life into the not-now, the future, or whether it is an operative pre-condition for a transcendent state I cannot at this moment comment on. Somehow, this is a question that each individuated being self-wise has to make in each of those moments.
more “The uncontrolled gesture: go to your edge”

devoir: a re-naming

Further, deeper, wider, (more iconoclastic), what is research? Merely to search again? The broadening of a socially-sanctioned knowledge-base? A connecting-of-threads to historic tradition? A discovery of what’s been before? A following of a pre-existing trajectory (but with more fuel for a higher, further flight)? What about re-sensing instead of re-searching? Immersing senses in a situation again (related to German entgegen ‘opposite’). Sensually immersive: sensing difference again (from another situation), and reflecting on that. Or, better yet, riding the gradient of that difference, and using that potential, that power, that source, to express from.

Re-search — to circle again, more intensively — but to remain detached. Neither academic detachment nor technological objectivity are the way that is needed now. We need immersive, connected, aware, and sensual be-ing. In order to apprehend what the world needs of us. An empathetic engagement with all expressions of life-energy. more “devoir: a re-naming”

Sydney Non-Objective Gallery exhibition

[ed: An excerpt of neoscenes::drift was recently included in the Sydney Non-Objective Catalogue and CD 2005-2010, SNO Gallery, Sydney, AU, 2010 (gallery catalog and audio CD) ISBN 978-0-9805877-3-9, Mar 2010]

reflections on neoscenes :: drift

lost in a maelstrom of sonic simulations and stimulations, re-collected, re-presented, via various creato-destructive algorithmic methodologies, drift moves through many post-cartesian spaces and through several parallel universes. depending on your frame of reference you may follow a similar path. or you may not. drift demands relativity and provides quantum realism.


(01:00:00, stereo audio, 115 mb)

blurb for SNO gallery exhibition web site, November 2009, NSW, Australia:

drift arises from an ordered archive of ambient phonographic fragments recorded over the past twenty years or so. From this archive improvisational works are assembled: indeterminate and reductive modulations that critically sample the flow of embodied be-ing. Known objects and discrete events populate our world only because we are social animals who have learned the dominant protocols of the techno-social system that we inhabit. This condition is especially onerous with the protocols circumscribing the failed (object-oriented) materialist worldview. drift consciously moves algorithmically with-in and with-out of recognizable protocols, acknowledging that without these memory-impressed protocols, all immediate experience becomes an incomprehensible flow. However, the cosmos we participate in, and indeed, are part of, is composed of these flows and comprehension is an illusion. What we know is only the temporal persistence of patterns in our embodied consciousness which resonate with an attenuated selection of those flows. drift simulates the full signal width of the flows, recognizable or not, and simply transits the field which is the present.

more “Sydney Non-Objective Gallery exhibition”

Into The Cool

The Second Law of Thermodynamics, a foundation of Western science, circumscribes the role of energy and order in the observed behaviors of the cosmos. (It’s not just a recommendation, it’s The Law!) Into the Cool is an elegant and well-researched book that makes the linkage between this law and the fundamentals of life as a dynamic energy re-organizing process. I was frequently using the image of concentration and rarefaction in my exploration of energy-as-driving metaphor for the cosmos at all scales. This is a classic error — mistaking the stasis of Yin and Yang for the actuality that those ‘conditions’ were merely perihelion points in a dynamic process symbolized by the taijitu. Rarefaction and concentration are dynamic and reciprocal conditions in a non-equilibrium thermodynamic system at all times and at all scales — a sustained condition that can only be ‘resolved’ by the application of a theoretical limit on the system which makes it a closed and tending-to-equilibrium system. With the reciprocal maxim Nature abhors a gradient, the authors frame the issues surrounding energy and life. That is, observing the cosmos at all scales, it is noted that entropy, or the gradual descent into complete isotropic ‘disorder’ is a tendency — at the same time there is a tendency for ordering driven by gravity (and the rest of the fundamental interactions of physics). Defining life, and consequently, defining the role of life in this dynamic interplay of processes is essentially the same goal. Life could perhaps be defined by that which causes anisotropy to develop in the cosmos. Certainly anisotropy is a necessary condition for life — necessary but perhaps not sufficient — although sufficiency, well, the existence of anisotropy at all scales plays a crucial role in life — without it the universe would be exhibit no difference and would thus not be comprehensible nor could anything happen.

The continuously-variable energy fabric upon which all is drawn in may not logically be sufficient, but in the poetic schema of be-ing and presence, I would say that it was sufficient.

Into the Cool: Energy Flow Thermodynamics and Life, Schneider, Eric D. and Dorion Sagan, The University of Chicago Press, Chicago, 2005.

resonance, matter, and poetry

I wake up this morning remembering spatial plans for grocery stores in Prescott, Arizona, and then, one in Kiel and another two in Berlin, Germany. As I started to think about it, after a few minutes, I came up with (mental) spatial maps for more than 50 different food stores in ten countries. Small segments of an enormous set of spatially-framed memories of tens of thousands of situations passed through. Repetition of exposure is more likely to create and lock those memories into recall-ready be-ing. It is what structure and structured situations impress onto the embodied life. The access to these memories arises as a sequence of resonant flows across consciousness. As mindfulness scans a region of mind, resonances appear as bright spots of particular order in a dim background. Resonance is a fundamental indication of higher or concentrated energy states. Fundamental quantization of resonance will cause distributed peaks and troughs in the strength of resonance. The subtlety of resonance guides our movement through the flows around us.

(Who cares?)

Does it matter that dominant views exist? Does it matter that humans are faced with a decision to submit to those views or not? To matter is probably the wrong question, because matter locks us into one view to begin with.

How to transcend the rigidity of extant protocol? Opposition is no cure. Poetry is perhaps one pathway, poetic stretching, morphing of the protocol.

Poetry. The Prose Edda, especially the Skáldskaparmál comes to mind, Snorri’s guide to the forms and language of the Saga, and the process of kenning or naming the objects of that world. Imagine making such a device for covering the territory of inquiry. It brings up the text sketched, though later scrapped, for the Hybrid Spaces workshop: The Hybrid: This and/or That. Could be a useful source for later on…

holding space and antinodes

Non-doing defines doing. Sitting in stillness invites people to move. Getting out of the way allows people to fill space with their passion. Letting go of expectations leaves room for responsibility to come forth. All of this is integrity. Every piece of doing requires the strong presence of non-doing to anchor it.

Stifling every impulse to intervene, to give directions and orders leaves space for others to design their lives. You can create a container and then stand by and watch it fill and teem with life. You don’t resist the natural movements of groups of people co-creating their futures. Instead you work on your own inability to be still, to want to own the outcomes, to want to invest your ego.

This is not your show. You are holding space, embodying space and being empty and full at the same time. If they thank you in the closing circle, you have not done enough. — The Tao of Holding Space, Chris Corrigan

and a side note on one of the seven marvelous students in the Ways of Listening course I taught this term at UTS. Ash undertook a fine project Antinode, you can check out the process-documentation blog that she set up. nothing like be-ing in the analog world! her experiences definitely fed back into the overall success of the class. auspicious start to teaching in Oz!

Weltanschauung

The construction of a worldview is a process of feedback, memory, and resonance with that memory arising out of an awareness of difference.

We know remarkably little about the ground functions of practically the entire system we are embedded within.

Writing an idiosyncratic worldview oscillates between the interior and exterior of being. It moves through all culture and social systems, the natural world, and every code encoded, every text ever written. To this passage is mixed lived impression, the accumulate energized traces that life leaves on the body — traces that, ultimately, are memory. And through memory, life compares these two strands: difference arises.

Traces of word and traces of where and when word arrived into the body-system: spoken, written, the two means to no end. Each in arrangement, in relation with an Other, Others. The relation to the Other defined by inarticulate resonance framed and directed into word, and left as traces both embodied and those dis-embodied, change left behind as bodies pass by. more “Weltanschauung”

here, there, etc

the play of reification. when mind stops, not confronted by any particular obstacles, but merely by an inertial lag. lacking the energy to proceed. while outside weather changes, un-noticed, unless it is rain. it has fallen below the threshold of modern awareness. inside people. like writing here. slipped by the side of lived be-ing.

wander over to to the Art Gallery of NSW to catch a screening of Gimme Shelter. flashing-back to Ancien Régime of mid-century Amurika, seeing the radical youth of that time — youth who are now retiring boomers fighting to keep a big slice of pie — what’s theirs by right, eh? bah!

a stroll out to Sculpture by the Sea, an uneven sprinkling of expressions placed along the Bondi-Bronte path. Shar says the water is 19.5C, gettin’ there. I’ll be in before long. inflammatory Thai dinner after that.

Willy and Andy unveiled a new blog, a collaborative effort covering “absolutely everything.” Welcome to the blogosphere folks!