In the philosophy of Democritus the atoms are eternal and indestructible units of matter, they can never be transformed into each other. With regard to this question modern physics takes a definite stand against the materialism of Democritus and for Plato and the Pythagoreans. The elementary particles are certainly not eternal and indestructible units of matter, they can actually be transformed into each other. As a matter of fact, if two such particles, moving through space with a very high kinetic energy, collide, then many new elementary particles may be created from the available energy and the old particles may have disappeared in the collision. Such events have been frequently observed and offer the best proof that all particles are made of the same substance: energy. But the resemblance of the modern views to those of Plato and the Pythagoreans can be carried somewhat further. The elementary particles in Plato’s Timaeus are finally not substance but mathematical forms. “All things are numbers” is a sentence attributed to Pythagoras. The only mathematical forms available at that time were such geometric forms as the regular solids or the triangles which form their surface. In modern quantum theory there can be no doubt that the elementary particles will finally also be mathematical forms but of a much more complicated nature. The Greek philosophers thought of static forms and found them in the regular solids. Modern science, however, has from its beginning in the sixteenth and seventeenth centuries started from the dynamic problem. The constant element in physics since Newton is not a configuration or a geometrical form, but a dynamic law. The equation of motion holds at all times, it is in this sense eternal, whereas the geometrical forms, like the orbits, are changing. Therefore, the mathematical forms that represent the elementary particles will be solutions of some eternal law of motion for matter. This is a problem which has not yet been solved. — Excerpt from the chapter “Quantum Theory and the Roots of Atomic Science,” pp. 71-72. Heisenberg, Physics and Philosophy: The Revolution in Modern Science (New York: Harper and Row, 1958). Lectures delivered at University of St. Andrews, Scotland, Winter 1955-56.

For revolutionary educators, knowledge exceeds its semiotic end products; it travels intertextually within demarcated systems of intelligibility. Critical knowledge is understood as persistently open, disclosive, incomplete, and open-ended. In this way it remains cautious in the presence of reified social relations and epistemological distortions that occlude the social ontology of knowledge and its processual journey from fact to value. In other words, critical epistemological practice examines not only the content of knowledge, but also its method of production. It seeks to understand how ideological constructions are encoded and administered, how metonymic and synecdochical gestures are performed so as to obscure relations of domination and oppression, how the interpretive and interpellative frameworks by which we organize our sentiments construct ruling stereotypes, and how the governing categories of our everyday discourse render invisible and obscure real social relations of exploitation. — (McLaren, P., 2001. Che Guevara, Paulo Freire, and the Politics of Hope: Reclaiming Critical Pedagogy. Cultural Studies ↔ Critical Methodologies.)

Aside from the monumental use of academic blah-blah-blah here, the idea behind the obscurity is valid. That is, a radical approach to the facilitation of transformative learning requires a deep awareness of more than just a subject. It demands an awareness of how an embodied knowledge of that subject is founded or generated or discovered. This “how” is in many cases far more important than the “what” of knowledge. I describe this “how” as the meta-structures under which the learning is undertaken. It can be a material issue — bricks-and-mortar, the architectural setting — but also, consequent to an energy-based worldview, it is also a critical question of the entire set of flows within which the encounter is taking place. This is far, far more than opening a classroom window for fresh air, or sitting under a tree with a group of students, although the change in the energy ‘content’ of the situation can be quite profoundly altered by small actions on or reactions to the locale. An energy perception drives much deeper into the meta-structures than that, although any awareness is a good starting point. Because the energy content of the situation is most profoundly affected by the presence of the Self and the Others, the entire energy dynamic among participants must also receive this attention and care. This dynamic is more fundamental than ‘merely’ the social — it is expressed in my concept of continuum-of-relation, defined as the total accumulated network of relations, expressed as activated exchanges of energy, as Dialogues, that have occurred, are occurring, and will occur between members of the species. A holistic awareness of this continuum is necessary to optimize the facilitation.

No revolution is possible among people using language as per McLaren!

The sensual world is a phenomena apprehended imperfectly through our senses, as it suffuses through our entire being. Or is it received perfectly? As energy is characterized by radiant movement (from a source, from a concentration, to a sink), we are suffused with the radiant energy of the world that we are immersed in. We receive, and as a localized system of concentrated energy, we also radiate. In this two-way circulation of energy, we are constantly re-connecting with the larger world around us: inhaling energized particles that arrive in our immediate vicinity; drinking a certain fundamental energy source that we have named water; consuming other quantities of energy from the wider system around us. Reaching with hand, striving with foot to promote necessary and sufficient consumption for the maintenance of body and more than simple survival. We expend our life-energies in organizing the world around us, and for that, we eventually die. Before that instance of transformation, time is spent in seeking to realize procreative potentials so that life will continue in its unbroken line from primordial past to questionable future. And when that time is done, body implodes, trading order for disorder, until we become the radiant heat of interstellar plasma.

If the doors of perception were cleansed,
everything would appear to man as it is — infinite.
For man has closed himself up ’til he sees things
through narrow chinks of his cavern.
– William Blake

point == be where you are, look deep into the world from your point of view, and into the self, and out to the Other. share what you experience

point == find a flow that you can tap into, do so, pay attention to it, and see where it takes you

point == learn how to focus your energies on something; do that, at least for a time, and see what reflects and refracts from that focus

point == action makes anything possible — there is no such thing as failure, there is only change

point == be open to all possible flows — incoming and outgoing — this will show up as (r)evolution in your life as well as a lived practice (praxis)

point == movement along with an intuitive flow will reveal truth in its variable forms — seek it out

point == creativity and rationality are two words which partially describe human behaviors — no words can describe the full reality of behavior. creativity is the movement of energies, rationality is the play of social abstractions — deal with both, you will have to anyway

point == seriously enjoy what you do, — if you don’t, then try changing what you do until the enjoyment returns — smile, it’s Lighter than you think

point == keep your own rules and points in mind while understanding that rules are only socially applied pathways that determine possible ways of human collaboration. collaborate often: define new pathways!

hints:

breathe, listen to your breath, listen to the breath of other things

understand what energy is and where your energy comes from

be a receiver and transmitter of energy.

absorb many forms of energy.

drink plenty of water

be someplace, not just anyplace, and not everywhere.

participate.

watch the sky often.

internalize or embody memory

We conclude that economic liberalization and other policies that promote gross national product growth are not substitutes for environmental policy. On the contrary, it may well be desirable that they are accompanied by stricter policy reforms. Of particular importance is the need for reforms that would improve the signals that are received by resource users. Environmental damages, including loss of ecological resilience, often occur abruptly. They are frequently not reversible. But abrupt changes can seldom be anticipated from systems of signals that are typically received by decision-makers in the world today. Moreover, the signals that do exist are often not observed, or are wrongly interpreted, or are not part of the incentive structure of societies. This is due to ignorance about the dynamic effects of changes in ecosystem variables (for example, thresholds, buffering capacity, and loss of resilience) and to the presence of institutional impediments, such as lack of well-defined property rights. — Kenneth Arrow, et al. here

Framing (of) the Flow: re-distribution and the occupation of Wall Street.

A closer look at protocol and flow: the guiding of energies that is applied by protocol, how protocol affects flow, and, finally, how flow affects the distribution of energy and power in a system.

Re-distribution arrives: a media blurb in the face of the ruling class, framing their stupid public squabbles that now merely parrot vacuous resonances of “Let them eat cake.”

Any techno-social system (TSS) is fundamentally comprised of a set of pathways along which ‘naturally’ occurring energy (re)sources are directed ostensibly for the overall good of that system. (note: not necessarily for the good of each individual participant in that system!) The imposition of these directed pathways suggests that the resulting distribution of the energies flowing from those sources is not uniform: there are concentrations of energy (power!) and consequently there are regions of energy (order!) deficit. (note: the flows are not merely defined by spatial and temporal frames of reference!) These inequities are present from the moment that ‘naturally’ occurring flows are re-directed in service of the techno-social system. It is largely because of the specific nature of the imposed protocols which (re)direct the flows that the distributions of energy are consequently imbalanced. (At the same time it is important to remember that energy/power is not distributed evenly at any scale!)
(more …)

In speaking about the US military, I’ve often used the simplified example that it has only six weeks of strategic petroleum reserves (of sweet and sour crude) that it can reliably deploy in the short-term. When that oil runs out the military machine largely grinds to a halt. I decided I needed to fill out the nuances of the situation by tapping into some CSIS briefings on Operational Energy Strategy looking at optimization, reduction of consumption, and implementation of systems that make the logistical problems of fuel access and dependence mission-neutral. There is a government site documenting some of the issues. And there is the DOD Energy Blog. These sources provide a number of in-depth explorations which illustrate the vulnerability of the overall techno-social system to energy deprivation and the current rising crisis which dominoes behind greater world energy demand.
(more …)

Changing the course of nature, a series of actions, grew out of a fundamental principle that the embodied and living Self (as organism) alters the existing flows of the ambient natural system — the system which the Self is (merely) the energized extension of. If one envisions life itself as being a negentropic phenomena occurring as part of a field of energy without known limit, then it makes some recursive sense that a life-form would seek to extend the alteration of the flows that are moving around it, through it. Predation is a form of this, eating, consuming; sensing even could be construed to be an alteration (as Quantum) confirms — that the observer changes that which is observed. Alteration, fluctuation, change occurs at all scales.

One easily accessible phenomena that presents the idea of energy flow with a certain universal precision and intuitive simplicity is water. Fluid flow surrounds the body in water vapors, airs, sprays, and floods, while we also consume this flow directly, finding necessary sustenance for the body-system. Although the internal system is, topologically, simply an extension of the surface area of the external skin — both skin and gut are sensitive interfaces with submerging energized flows — with liquid energy flows everywhere.

Life speeding up entropy …

(the tool — axe, hand, mortar&pestle, hammer, rock, saw, shovel, rope (or use ‘natural tool))

“non-destructive” ?? (impossible not to change), but constructive/destructive don’t really apply

chopping down the dead birch tree in the Catskills (@ Bill’s place)
sawing a tree for fire wood
breaking off lower (dead) branches of all trees in an area
pushing down dead timberrrrrrrr(!)
adjusting the flow of water in a creek
trundling rocks (rolling with gravity)
throwing/skipping rocks into/across water bodies (skipper)

tying trees together (rock to tree)

watching anything

digging a hole

the body (hand on things, stepping on ground, in water, etc.)

Video — (finding a rock, digging it out, moving it, digging a hole to get dirt to fill the first, and replacing the rock in the second hole and covering it up.) (crushing a handful of leaves (mortar and pestle))

Changing the Course (of History/of Nature)

This series of performances takes place in isolated areas in the American West where the artist encounters moving water. Water in the West is a fundamental issue. Watch this space for evidences of change:

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or go here…

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.
(more …)

It has been pointed out by Boltzmann that the fundamental object of contention in the life-struggle, in the evolution of the organic world, is available energy. In accord with this observation is the principle that, in the struggle for existence, the advantage must go to those organisms whose energy-capturing devices are most efficient in directing available energy into channels favorable to the preservation of the species. — Alfred Lotka in “Contribution to the Energetics of Evolution“

From Brian Holmes on the iDC list:

> Universities are indeed overblown–just like post offices, trade unions, governments, etc.

Back to basics, with Howard Odum’s rewrite of his 1971 classic on energy and social systems. At this point, it should be required reading for anyone undertaking an undergrad liberal arts degree, and anyone who might be unclear and consequently confused/concerned about the contemporary dynamics of human and ‘natural’ systems. The principles outlined together form a powerful model for understanding the contemporary global social/ecological mess. He approaches evolution, religion, economics, social systems, cosmology, and numerous other concepts with a fresh and thoroughly-researched point of view. He has done (he did, he passed away in 2002) what I would like to do with my thesis, but given that a book like this is the result of 30+ years of rigorous scientific research (both in the field and across numerous disciplines), combined with readable writing skills, I should have started years ago. The fact that I get everything he writes says something, and even that I can make several crucial additions to his world-view (relating to the dynamics of human presence and encounter, media, and creative action), gives me some small hope.

Acquiring these holistic views, given the education system that I participated in, was impossible because these ideas and their implications were simply not taught. Although I got some thermodynamics, there was no applied conceptual grounding or ‘big picture,’ but rather only simplistic problem-solving-in-a-bubble for the engineer. And the visionary, conceptual overview was ignored. (Well, with the singular exception of several courses with Gene Woolsey, the flamboyant Don of applied systems analysis at Mines — his courses were challenging, and definitely real-world in their execution and subject material.) Otherwise, disciplines were/are self-limited and self-censored by the whole discipline-specific and hermetic peer-review publishing system. Etc., etc. I could rant, maybe I already am. But only the fact that I have, on my own, read widely from a spectrum of sources across arts and science, western and eastern, that brought me to this point. The weak link is the writing style. I have no trouble teaching these topics, but making acceptable textual presentations is a hopeless prospect. Old dog, old tricks.

The key program of a surviving pattern of nature and man is a subsystem of religious teaching which follows the laws of the energy ethic…. We can teach the energy truths through general science in the schools and teach the love of system and its requirements of us in the changing churches. System survival makes right and the energy commandments guide the system to survival. — Howard T. Odum

Hmmm, this quoted from Odum’s 1971 Environment, Power, and Society which outlined a radical take on the relationship between humans and the natural system of energy flows they were a part of. A bit dogmatic, though out of context in that regard. But in the context of science and, for example, climate change, it might be worth it for humans to get some scientific religion. Then again, maybe it’s all dogma and the processes that thermodynamics seeks to circumscribe will be the ruling factor: they will be, unless there is an intervention by forces beyond anything that science has framed. This is possible at any time, but seems unlikely. Who wants to depend on the unlikely and improbable as a policy driver?

the day after the ascent of a 14,000+ footer (Grays Peak, near Silverplume), no sore-ness. remarkable, considering the intensity of the cardio work that such an effort entails. heart-throb rising from chest to throat to head as altitude is gained.

heading back into deep work on the thesis after a string of field research expeditions and dislocations. the gathering of material is continuous, as is the (plodding) process of getting archive material up (see new (old) stuff)

then, back to work.

So human social organizations constantly reconstitute themselves through a flow of members and other adjunct materials, information, and energy. Many of these are selectively favored through a continuing expansion or effort to expand above their original size. Such organizations may reach a point at which further expansion is blocked, and budding off is the only alternative to continue. The blockage may be due to internal structural problems, such as a Marxian internal contradiction, or the appearance of revolutions, and so on; or, to external constraints–such as furious neighboring states, or a strongly competitive market enterprise. — Richard Adams

I would suggest that the enumerated items — members, materials, information, and energy — may be re-categorized into energy, and the embodied and surrounding protocols (flow pathways accumulated through shared (social) information). Materials should be ignored in the sense that they are ultimately manifestations of energy: traditionalists are be encouraged to consider that the concept of ‘things’ and of static ‘materials’ are merely convenient constructs to be transcended or shed in the stead of energy and flow…

Let us transfix this momentary eternity which encloses everything, past and future, but without losing in the immobility of language any of its gigantic erotic whirling. — Nikos Kazantzakis

Ta… impossible, when writing, to accede, to yield tradition to this, eh?

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Tempora mutantur, nos et mutamur in illis

verily on the road. but many complexities to solve or let spin away. walking in the High Country clears head, but raises certain questions. as does convocation time with good friends. influence comes from all directions with the flows of ambient energy. some are more powerful than others. subtlety is a factor.

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It is from numberless diverse acts of courage and belief that human history is shaped. Each time a man stands up for an ideal, or acts to improve the lot of others, or strikes out against injustice, he sends forth a tiny ripple of hope, and crossing each other from a million different centers of energy and daring those ripples build a current which can sweep down the mightiest walls of oppression and resistance. — Robert Kennedy

From his University of Cape Town, South Africa N.U.S.A.S. “Day of Affirmation” speech. Looks to be an interesting film.

if creativity cannot be taught, cannot be ‘made’ to happen, how best to approach the assumption that it can be fostered or stimulated within situations?

one answer to this is a consideration of the meta-structure of flows that characterize a particular situation. I have talked about meta-structures elsewhere. to begin with, each instance itself is only ‘separated’ from everything else through a process of abstracted defining. separation is an abstraction, a reduction of the actuality of holistic, immersed, and connected being and presence. so, best not to consider separation, distinction, and particularities. rather, retain a sensibility to all possible flows, or flow in general. easy to say, despite the (English) language being wholly insufficient to deal with such concepts. (Csikszentmihalyi is pretty good at making a natural language argument for flow, though he comes from a completely different direction than me, the conclusions are similar, will explore that when I shuffle through some of the references…)

so, back to the meta-structures. okay, suspending my suggestion of a holistic approach, a specific example of a meta-structural condition is Lighting. the Light which suffuses a situation presents a crucial ground on which the situation unfolds. deep into a dialogue on education, I recall Wolfgang mentioning to me that he had a class (possibly more) meet in a space that could be completely blacked-out. brilliant! later, during an advanced digital media class that I taught at Boulder, I had the students curate one day of class a week, so we would meet in different places. once we met at a horse stable and had class on horseback. another time, it was in a fully blacked-out room in the belly of the CU library complex. it altered the nature of the ‘classroom’ encounter. how did it alter it? I don’t recall the de-briefing that we followed it up with, but it was clear that, obviously, the qualitative aspects of encounter were shifted. one of the reasons I did this kind of shifting of venue was to instill a sensibility of how encounter is shifted when immersed in different regimes of flow. it provides a starting point to any discussion about, for example, online presence (versus presence in a dark room, or presence on a horse, or presence in a living room, etc) it seems obvious to state that varying the Lighting in a typical sterile classroom can go a long way to repairing the alienating damage inflicted by an architecture of oppression which typifies many place of learning. of course, Light is a much more profound force that can cause all sorts of nuanced environmental effects. Light is the essence of flow (as one ‘form’ of flow which is distinguishable to our evolutionarily-determined embodiment). it is essentially infinite in its range of affects.

if creativity is a condition of (open) flow, then a consideration of (all!) the conditions of flow impinging on a situation is imperative. intuition itself is a good indicator of this. most people will immediately acknowledge that a typical classroom situation is not conducive to learning. they may not be able to nail down a reason, but they instinctively know that there is something wrong with the flows or something antithetical to true learning that are present in those kinds of spaces. I have used the example, when teaching at Uni Bremen, where we have a room with a particular vibe to it. it faces a busy autobahn not far away, but at the same time is very ‘stuffy.’ windows open for ‘fresh air’ (what’s that exactly?); windows closed for the noise from the autobahn (what’s that exactly?)

the open window presents us with a chaotic flow of energy. (it’s cold! (it threatens organismic viability)) (it’s noisy (it threatens social cohesion and social/academic viability)) the closed window is safe, flows are restricted, controlled by buffers, circumscribed by protocols (ANSI rating of windows, sound-proofing in ceiling/walls) — no more threat, no more noise; but wait, we can’t breath! (organismic viability threatened again!). there was a rough consensus that the room had a negative vibe ‘because’ of these issues and more, so, we took over other spaces, and sought out other situations where we could encounter each other in the course of the workshops — in restaurants, in cafes, by a lake, in the woods, in a beer garden, in museums — and this clearly gave a solid grounding on a range of qualitative potentialities of affect. when flow existed, everyone forgot about where they were, they were immersed as though in air. we are not consciously (much) aware of the particularities when flow occurs, but rather when flows are constricted. which makes sense in that viability depends on discovering novel sources of energy and extant known sources.

this kind of intuitive, overt, covert struggle goes on constantly as we try to balance the imposed social protocols along which flow has been directed versus the desire to optimize our own (idiosyncratic) viability by seeking out a combination of known/unknown and controlled/chaotic flows for ourselves to immerse within…

in another instance, where I was to do an evening seminar at the University of Art and Design in Zurich which is housed in a magnificent example of Bauhaus architecture. I was brought to the space where I was to meet with the students. the room was horrible — bad acoustics, bad ventilation, bad furniture — so, before the talk started, I had about 30 minutes to hang out, so I took all the furniture and made chaotic piles of it around the space. a bit in protest, but also just to see what would happen. the immediate thing that I observed when people started to arrive was that, after a fraction of a second trying to apprehend what was going on, people zoomed in to seats as though they were being guided by wire. it was a good example of how intuitively people will operate to idiosyncratically hone in on the situation that appears to most augment their viability as they understand it… some people added to this a sensibility that they would decrease the overall level of disorder by re-placing the tables and chairs in some kind of order for others. I recall that the discussion after the seminar that evening was very intense and power-full. I suspect that any learning situation that combines a strong intellectual component with some kind of physical, embodied element will have a far more powerful affect than either of those in isolation.

and so on. enough for today.

The nature of value and the role of time are recurring themes in Georgescu-Roegen’s work, consistently placing him outside the static, strictly quantitative and monistic approach of neoclassical economics. And his heretical insistence that markets, societies, and ecosystems all share a common dependence on energy and the relentless laws of thermodynamics led him to the unpopular conclusion that modem human society is not sustainable. Shunning even the alternative visions of steady state, appropriate technology, “small is beautiful,” and sustainable development as so much “snake oil” (Georgescu-Roegen 1993b; 1993c), he stubbornly refused to tailor his message for a population infatuated with slogans and sound bites. For Georgescu-Roegen, a realistic view of the entropic nature of existence translated simply into a wise use of resources; by squandering resources needlessly and carelessly, we reduce future choices, shortening the time span of our species. –John Gowdy & Susan Mesner

The overall direction of change in the universe is from less probable (more organized) states to more probable (less organized) states. Life does not “oppose” this but rather makes use of it. The “downhill” movement can be used to raise things “uphill” (just as water flowing downhill through a water wheel can be used to raise a weight). There is, however, always a net loss of organization in the process.

For life on earth, the dissipation of energy from the sun is the downhill movement. Photosynthesis creates “uphill” molecules which in turn can be used in cellular respiration to create additional “uphill” molecules from which, in turn, all of the “uphill” organization of life and culture derive.

All of biological and human organization represents a state of improbability very much less than that of the concentration of energy in the sun, and one which would quickly dissipate if the sun ceased shining (or there was some disturbance in the chain of water wheels which link the sun to biological and cultural organization). — Paul Grobstein

Systems thinking is a framework that is based on the belief that the component parts of a system can best be understood in the context of relationships with each other and with other systems, rather than in isolation. The only way to fully understand why a problem or element
occurs and persists is to understand the part in relation to the whole. — Fritjof Capra

In conversations with Churchman on the historical sources of systems thinking, he often identified the Chinese I Ching as the oldest systems approach. As an effort to model dynamic processes of changing relationships between different kinds of elements, the I Ching might be seen as a systemic approach, in contrast with the more systematic approach of rationalist Western thought rooted in the work of Plato and Aristotle. The pre-Socratic philosophers were perhaps closer in spirit to the Eastern view than they were to the more orderly view of systems embodied in the later evolution of the Western tradition. This is particularly true of Heraclitus, whose inspiration is often cited in connection with the more progressive developments within the contemporary systems tradition. This contrast between systemic conceptions, which focus on interrelationships and dynamic processes, and the systematic conceptions, which are more concerned with classification and order, is critical in understanding the relationship between different views of systems in the twentieth century. — Debora Hammond, in The Science of Synthesis: Exploring the Social Implications of General Systems Theory

a long conversation with Anthony this evening. always stimulating coverage of the non-typical meta-structures of social and individual existence.

the thought comes up, in teaching — most recently the “Multi-platform Story-telling” course that I was involved with this past semester at La Trobe — how seldom the holistic social meta-structure of the grouping of students (and teachers!) is considered in the facilitation of a learning trajectory. this includes the cumulative totality of all relations (power and otherwise!) that occur within the grouping. I call this space the continuum-of-relation and define it as the total accumulated network of relations, expressed as activated exchanges of energy, as Dialogues, that have occurred, are occurring, and will occur between members of the species. Based on the assumption that we are in a holistic and continuous universe, it is possible to extend the definition to include the set of energy relations that humans have with the detailed and greater cosmos around them, and indeed, this is an important aspect to consider, but it is easier to limit the scope to a specific subset comprising relations between all humans. There are infinite sub-sets of relation that may be delineated, one set being those which arise in the process of learning facilitation. much attention is paid to syllabi, curricula, classroom technologies, and wide-scaled social ‘relevance’ of education systems while very little is paid to the immediate and long-term embodied needs for a recognition of presence of all the humans involved in the actual learning process. and especially the needs for deep human encounter and connection. is it such that this university, as with most others, is merely reflecting a wider scale of civil social decay when those crucial relations and their attendant qualities are simply ignored in the stead of assessment protocols, schedules, cash-for-services, and the general corporatization of education. (more …)

500 grams of carbon dioxide per passenger-mile flying
250 grams of carbon dioxide per passenger-mile driving

These are very approximate/average numbers and are affected by the type of plane/vehicle and its relative efficiency.

We are changing the course of nature. Or, more precisely, without life on this planet, nature would be different. We are life in this place. Or we are life, as life is a perturbation of basal flows. An always-inchoate flow, but never completely still. This is all we are, a way for the cosmos to increase entropy, perhaps, as some believe, the best way for the cosmos to increase entropy, to wind down, into a cold and silent nothing.

But it’s all in the language, isn’t it? And even the language needs to get shucked, ripped from its stalk, tossed away to reveal and remind of the truth that the word is not the phenomena that it de-scribes …

Back to:

All Roads Lead To Rome.

as principle.

The questions are, What is Rome, and What is a Road?

et cetera

Nine km. in three days, not bad — it’s actually getting easy — I need to do more sprinting and drills, but just moving faster is best, feeling the greater resistance of the water and consequent speed. That and watching the sky and listening to the birds on the walk from my office to the pool. The sky was exceptionally dark and clear last night, it got down to maybe 40F, pretty cool. Totally dreaming about being in the bush, as they say here, in the back-country, the wilds, the wilderness. To watch the stars sink right to the black edge of the world. Squatting, eyes tearing in the chill condensate of mid-night. The Southern Cross is practically at Zenith now which seems strange, but at a similar latitude as in the north in winter, Polaris also reaches quite close to Zenith. Pity no chance of catching a good sky on this tour. Now too many folks to visit with before possible departure, too many things to do, including whether not to leave again.

Niina has been researching art and technology for some years now. We met when I was teaching my old netculture class at the Media Lab in the University of Art and Design Helsinki back in 2000. I participated in her research for her PhD then, and … now

> 1.What changes have happened in your work and practices as an artist during the
> last ten years? Do you think your relationship with technology / or the way you
> use technology /has changed during this time?

> 2.What kind of different phases in your life have you experienced as an artist?
> Do you work as a full-time or part-time artist? Or do you, for instance, only
> occasionally engage in artistic activities or organize exhibitions?

> 3.How do you finance your work, career as an artist?

> 4.What do new technologies or digital technologies mean to you as an artist? How
> would you depict the role of technology in your artistic work – and in the art
> world in general?

> 5.You are an artist and work in the field of the arts, but do you also work or
> associate with other (closely related) fields? Do have difficulties in combining
> or reconciling these fields or areas with your work as an artist?

> 6.What does networking mean to you as an artist? Are you networking
> “electronically”? What kind of networks or forums are you involved in?

> 7.During the past ten years, have you noticed changes in those instances that
> you work and collaborate with (associates, partners)?

> 8.How much do you know about author’s/copy rights? Are you familiar with the
> contract practices relating to copy rights? How do you see the question of
> authorship in the context of new art forms and digital technologies? Are
> copyrights supporting and/or limiting artistic expression?

> 9.Do new technologies increase, extend or in some way limit the possibilities
> for aesthetic or artistic expression? From the artist’s point of view, what new
> or different do they bring to artistic work and practice?

> 10.How and what do you communicate or interact with the audience? What is the
> role of communication in artists’ work today? What does interactivity mean to you?

> 11.Are there other, even more relevant or topical, issues that should be asked
> about art and technology now in the year 2011? What are these?

> Any comments and criticism towards these questions are also welcome!

Okay, so in the process of simplifying last week’s posting — 08 Jan — I’ve got to take yet another look at how control is projected by an organism. Or maybe that should be a question — does an organism exert control over its environment? Or does it merely synergize with the flows that are available to it? What affect does the neurophysiological field of action of a particular organism exert on the localized situation? Primitive neuro-systems read gradients or difference that ‘matter’ to their existence. Quantifying these existing gradients of energy relates to an organism’s ability to find the energy sources through which it survives to prolong its life and procreate. This is the fundamental means by which life has prolonged itself on the planet continuously since it began. The existence and control of thermal (heat) energy gradients are also extremely important in the regulation of internal physiological systems through direct biochemical reaction-rate regulation. The surface or edge of an organism is clearly ‘signified’ in thermodynamic and physical terms; the maintenance of internal gradients might be called ‘control’ where the control is a function of defining the primary limit of the organism’s field of action. hmmm.

Prana is an auto-energizing force which creates a magnetic field in the form of the Universe and plays with it, both to maintain, and to destroy for further creation. It permeates each individual as well as the Universe at all levels. It acts as physical energy, mental energy, where the mind gathers information; and as intellectual energy, where information is examined and filtered. Prana also acts as sexual energy, spiritual energy, and cosmic energy. All that vibrates in this Universe is prana: heat, light, gravity, magnetism, vigor, power, vitality, electricity, life and spirit are all forms of prana. It is the cosmic personality, potent in all beings and non-beings. It is the prime mover of all activity. It is the wealth of life. — indigoworld

yet another model of the substrate of all. I find it fascinating that there are configurations of humans who struggle to assemble these models in the face of transitory living. the process relies on a clear insight combined with precise observation of the phenomenal world around. take a breath.

The argument may be made that a fence, a window, an article of clothing, a wall are — one-and-the-same — as deflectors of the extant natural flow of energies out there. They represent a set of energy deflectors imposed by humans on their environs.

The other issue, tied to this is the production of waste (unusable) heat energy which impinges on a locality after the use of high energy sources which are subsequently rendered into usable and unusable forms of energy with varying efficiency. The primary source of this unusable energy is in the actual production and maintenance of the energy deflector systems: making and installing a fence, fabricating a window (glass being an extremely energy-intensive manufacturing process), building a wall, a building, a dam.

So: two major mechanisms and the second is responsible for the construction of the first. It takes an energy (depletion) to create these barriers which subsequently carry and direct energy flows as prescribed by their particular socially-mandated configurations.

[This all goes back to the hypothesis about virtuality -- where virtuality is (merely) the presence of a situation of attenuation of 'natural' flows (and here, tool-making is a key component). The question of what is 'natural' may be approached from a couple way, but more on that elsewhere.]

And all the way, Coyote laughs.

The day spent in leisurely absorbing the energy of place. The campground is built under the only trees for miles, (eucalyptus, from Australia!) so there is raptor and other bird activity all the time. The owls at night contribute a fantastic dialogue to the silence.

A short hike west to some low hills, down a wash, ends up, with the recent extreme rains, at a cattle pond full to overflowing. As per usual, I do not do a ‘before’ image (note to self — do a before image next time!). The downstream side of the small embankment dam has been undercut to within a meter of the main body of water which is substantial. With a small stick, I scratch a small line across the top of the dam, gradually increasing its size, using the initial slight flow of water to clear the waste from the cut. After twenty minutes of play, there is a sizable gap in the dam along with a flood of water rushing through, further eroding the dam body. Monkey-wrenching? Nah, this is merely a slight acceleration of what is happening ‘naturally’ — the breaching of the dam will occur eventually unless there is maintenance energy applied into the system. It would have likely occurred with the next substantial rains.

I do take an after image, and then head back to camp circuitously. It is after I see Coyote’s paw-print in the rain-damp soil, walking on a trail, that I cross the wash on which the dam is built. I am surprised that the huge rush of water from the breach is just reaching this spot. It is first a trickle which then ramps up to a full-on rushing creek. Fascinating to see the water fill the bed of the wash, pooling in hollows, flowing over small water-falls. I see immediately this is a perfect audio situation to continue documentation of the ‘changing the course of nature’ or ‘changing the course of history’ project that I have undertaken in the last few years. I lope back to camp, grab the recorder, and race back, downstream, to the wash. The flood is proceeding slow enough that I can run further downstream several times to record the ambient audio and make some images of the process.

Then it’s back to camp for dinner.

Sky-worms bugger the clarity of the atmosphere, attenuation the flux of Light reaching the surface. Obviously this is under a major north-south air-route — the only good thing is that the planes are at 10 km altitude, so the sonic disturbance is minimal. The affect on high-altitude haze, however, is profound. Long vision (at the sky and at the landscape) refocuses eyes through these worn diffracting glass into another focal point. Eyesight goes bad with all the reading and writing. The next year will make all that has gone before (go pale in comparison, argh!) as the PhD takes shape. No life, no sight left.

I have not seen another human the entire day with the exception of a well-armed ranger cruising through the campground. A droll chap, probably 30 or so, from the East Coast, a Federal employee, dislocated.

Around sunset, a car pulls in, first they park in the next slot, but then pull out and park across the campground, 50 meters away. There is a couple, they mill around, looking like they are setting up camp, it’s cold, getting colder, sunset. I’m sleeping on the ground. They turn on a radio playing pop mariachi music. It gets louder and louder as time goes by, getting later and later. They are sitting in the front of the car probably drinking, smoking, whatever. At one point well after 2300 I yell over to TURN IT DOWN. That has no effect. I honk my horn, also to no effect. I contemplate going over, but also realize the odds are that the occupants are armed. I instead pack the car up, fuming, and drive to a side-road further south in the valley and find a spot there. Faugh, why would somebody drive all this way — it’s at least 50 miles from the nearest town — to sit in their car and play loud music? Sorry, I don’t get it. [expletives deleted!]

Later, Orion drags his belt and sword from the sludge of Light pollution that sits to the south: Los Angeles, more than 150 km away or so. To the east, light from Taft and Bakersfield. A strong wind arises late in the night, there are no trees where I have moved to. Uncomfortable night after the luxury last night.

Workshop day begins: first the waka time on the river. Morning cycle down the river to the Putiki boat ramp, get there a little early, and feel the nerves as to what is possible with the workshop. There have been numerous anticipatory conversations in the last days about what I will be doing. I take a small paper with thought-notes and put it in my life-jacket pocket.

I am fighting with the impression that there is a superfluity of input for the participants — some have not been on a river or so. My dilemma becomes a question of when to jump in and alter the flow of events and protocols which accompany the waka and the enveloping and powerful Maori cultural scenario. It makes no sense to do anything other than participate. Where full participation is a position, an approach to an eventuality of contingent life-flow. I am observing the processes and vibes that are coalescing, seeing if there is a auspicious moment to intervene, but I see none. Back to participating. Enjoying it all. The newness, but also the familiarity and comfort which the Maori protocol applies to that (community-facing) unknown, and The River. (more …)

The official blurb for the workshop:

This workshop will draw on Hopkins’ international experience in facilitating creative encounters in the context of the Temporary Autonomous Zone. With an open structure for engaged and focused dialogue, the workshop will explore a powerful energy-based worldview that can open up new awareness of social, cultural, and natural systems. The dynamics of collaborative human relations confined within an attentive space is guaranteed** to generate provocative and inspiring outcomes. Creativity is, by definition, about the formative flow of energy between living organisms. We will move through a variety of environments (including on the river by waka) as we share life-time in the workshop. The workshop will augment the processes of any creative practitioner with a profound, situated, and practice-oriented conceptual toolbox that address the following areas and more:

(Keywords in no particular order): energy, creativity, thermodynamics, technology and techno-social systems, art, attention, entropy, learning, media, networks, participation, process, virtuality, creative action, human presence, Light, human encounter, mediation, concentration, optimization, pathways, meals, sustainability, simplicity, synchronicity, auspiciousness, and serendipity.

**on the condition that you bring along your entire Self, not merely your body, mind, and spirit

check out the town farmer’s market before noon, it has a good assortment of food and such. Julian picks up a remote-control-helicopter for the girls (well, ostensibly for them!). back at the house everyone gets a chance to fly it until it dies an unceremonious death. an afternoon swim in the Quaker compound pool is refreshing.

barbecue in the evening, more great food, energized dialogues, tough queries: What are you going to do at this workshop? Ahh, ummm, it’s a long story… got a few minutes?

New Zealand is very fine. The dialogues with Julian and others range all over the place. Hanging around with the rest of the family, along with friend’s of Sophie’s who are on an extended sabbatical from Denmark is stimulating with a healthy dose of good humor. And, with plenty of kids around, well, that keeps the proceedings well-grounded.

Qi follows the will. (The will is an imposed pathway on the movement of Qi.) If the heart is centered and in balance, the clarity of eye is complete.

But otherwise, if the heart is misplaced, distortion of everything seen and sensed occurs.

cross my heart and hope to die. opening the heart. set someone’s heart at rest. heartless. cold hands warm heart. near someone’s heart. broken hearts. cry your heart out. heart-broken. he’s got a big heart. to one’s heart’s content. a man after my own heart. have one’s heart in the right place. absence makes the heart grow fonder. affair of the heart. heart and soul. bleeding heart liberal. after your own heart. be still my beating heart. by heart. beating heart. change of heart. steal someone’s heart. a man after my own heart. have one’s heart in one’s mouth. open your heart.

absence makes the heart grow fonder. take heart. after my own heart. at heart. break her heart. by heart. change of heart. cold hands, warm heart. cross my heart. cry her heart out. cut to the heart of the matter. do his heart good. eat your heart out. find it in their heart. from the bottom of my heart. get to the heart of. gave me heart failure. half a heart. harden mine heart. have a heart. have no heart for. heavy heart. in her heart of hearts. lose heart. lost her heart to. near to my heart. not have the heart to. poured out his heart. set her heart on. sick at heart. steal someone’s heart. steel my heart against. take heart. take to heart. to her heart’s content. warm heart. warm the cockles of his heart. wearing hiss heart on his sleeve. with all her heart. young at heart. with half a heart.

heart attack.

Today China’s ambitions are as aggressive as those of the United States a century ago, but for completely different reasons. China does not take a missionary approach to world affairs, seeking to spread an ideology or a system of government. Instead, its actions are propelled by its need to secure energy, metals, and strategic minerals in order to support the rising living standards of its immense population. Robert Kaplan — NYT

nothing new here. except the astonishing lack of awareness that general populations have for the possible (probable) implications.

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 life, 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.

It is in the interpretation of work, labor, and action as mappings of social relation where she initially frames difference as emerging from an expression of material “durability.” She frames the “durability of the world” from this materialistic sense, a durability that “gives the things in the world their relative independence from men who produce and use them.” I think this is precisely where she makes a mistake: a core flaw in Western thinking lies in the fundamental disconnect of that which is ‘out there’ to that which is ourselves. Although those externals of ‘what man hath wrought’ appear to have the “function of stabilizing human life,” it is this precise separation which, while offering an objective relationship with “the environment of nature,” conceptually and perceptually separates us from nature.

Durability is a metric which is immersed in time and related to the structural/material characteristics of an energy configuration. It also relates to complexity and the thermodynamic qualities of the human-constructed configuration. To be durable is must be able to persist in time: to resist change, in Latin durus means “hard.” Change, as the enemy of durability, can only be resisted or counteracted by an influx of the ‘correct’ or reinforcing form of energy. By correct I mean an energy that promotes the persistence of a particular configuration versus the dissolution of the configuration. Energy may cause either or both to occur.

For example, with prototypical techno-social persistence in mind, think of an object, a building, fashioned from stone. The energy necessary to re-configure raw, in situ stone into a building is significant. The intermediate (human) source is embodied energy, or a wide techno-social infrastructure supporting machinic augmentation of the body. It is no coincidence that stone structures are often co-located with the central hubs of significant techno-social civilizations. The high initial pay-out is rewarded by a longer-term persistence compared to, say, wood which requires a smaller initial pay-out of energy. Clearly there is a direct correlation between the durability of human configured situations and the initial and continuing availability of energy input into various configurations of expression.

A ‘separated’ approach to activated life denies what is quantum ‘fact.’ The ‘material’ substance of whatever constitutes the self is completely connected, embedded, not as reified and ordered crystal in a matrix, but as merely another expression of a continuous field of energy. It is perhaps correct to imagine that one of the only things that distinguish ‘us’ from ‘out there’ is the difference in thermodynamic state (negentropic) and state of complexity. Of course, somewhere within that complexity is an intentional consciousness which seems to demand “subjective control over our physical circumstances” (King, 2006), but subjectivity needs to be thought of differently. Or just not thought of at all.

Why?

Instead of hunting for subjective patterns in the flux of energy that is the substrate of everything, maybe it’s better just to experience the flow: to work, to labor, to act.

Ach, so much to read, so much to understand. Fifteen months into the process, and the prospect of applying a metric to progress: just to see, feel, is it doable? Is it worth it? Is this stressful immersion into the removed praxis of paying life-time-attention to the sometimes resonant remains of prior lives a good thing? Can immersion in the past be a good thing? Wallowing, submerged in the resonant archive of other times and places, people.

“Eat the rich,” Chris reminds me on the phone. Visiting my sister in NoCal, I was over at Berkeley for a day (could it have been the same trip to meet Marty and Robb for lunch all those many years ago?), and I came across a t-shirt with a skull on it (I think), eat the rich at the top and FMLN (Fronte Farabundo Martí para la Liberación Nacional) across the bottom.

When the people shall have nothing more to eat, they will eat the rich. — Jacques Rousseau

The wealthy are a source of sustenance (energy) when the number of the poor and hungry reaches a tipping point. Government, in the form of a cadre of elites who effect a mechanism of control of energy flows, taps into the population of energized bodies (the social), directing their energy towards the maintenance of the (sovereign) state. When the cost to the precariate becomes too great, or when they perceive that the rewards they receive from that State (whatever that State is), are not sufficient to counter the drain on their life-time and life-energy, they will cease their participation in that State. Or they may blame the State for their state: when it is their State, and one in which they participated willingly.

What could better illustrate the instability of protocol-driven social control systems than the phenomenon of a leak? Springing a leak is an irruption through a human-constructed wall (hull) holding back the chaotic flows of the sea. Wikileaks is a reversal of that, where the leak is from the inside of the ship-of-State to the outside. Where inside there are protocol-defined pathways of State-driven communication flow filling a space of partially-stabilized human endeavor. Every so often, one of the nodes of State communication goes rogue, mad, AWOL, counter, and defies the standing protocols by whatever means possible. Opening the mouth and speaking, telling the secrets of State, a yawning vomit of bilge over the sides: merely seasick.

The hull of the ship of State exists across a multi-dimensional space of refined/defined energy flow. Defined energy flow resists change and promotes continuance. Regarding the State, protocol controls individual behavior through internalized patterns of embodied thought. The State seeks any possible way to apply these internal protocols, and is successful if those ways promote the existence of the necessary flow pathways that insure the continuance of the structure of the State. The more rigid the expectations of the State, the more necessary the adherence to prescribed protocols (and vice versa). The State also applies controls to patterns of energy flow external to the body. These two (internal and external) sets of controls are not separate but rather are united in the space of flow to effect more-or-less total control on the participant and the crew of the ship of State. (more …)

Life on Earth is driven by energy. Autotrophs take it from solar radiation and heterotrophs take it from autotrophs. Energy captured slowly by photosynthesis is stored up, and as denser reservoirs of energy have come into being over the course of Earth’s history, heterotrophs that could use more energy evolved to exploit them. Homo sapiens is such a heterotroph; indeed, the ability to use energy extrasomatically (outside the body) enables human beings to use far more energy than any other heterotroph that has ever evolved. The control of fire and the exploitation of fossil fuels have made it possible for Homo sapiens to release, in a short time, vast amounts of energy that accumulated long before the species appeared. — David Price

Perhaps this is a clear-eyed look at where we are in the moment, or perhaps a less-than-optimistic view of the future, or perhaps it is completely blind to the possibilities that catastrophic change will be for the overall good of the planet. Who knows what the future brings? Whatever the case, if thermodynamics has anything to do with it (It’s The Law!), then some of Price’s talking-points have full validity. It’s not a question of optimism or pessimism, but merely the dynamic evolution of this place that we inhabit called Terra and the qualities of all life of which we are merely another expression of. In addition to the small number of other unique characteristics, our species is the only one which causes massive extrasomatic energy (resource) usage at a rate far exceeding the accumulation rate of those same energy sources. On a localized scale, this situation could be faced by any life form, and actually is on a regular basis, the problem with humans is that there is no mobility condition that will mitigate the localized ‘soiling of the nest.’ There’s nowhere else to go.

At this point it is more about numbers than anything else, numbers which are not ultimately knowable: like the quantities of energy reserves available.

Or then there is:

It takes the technical, social, infrastructural, and economic resources of an optimized globalized economy at its peak to extract and use our current energy flows, and even then oil production cannot be maintained. There may indeed be plenty of fossil fuels left in the ground, but following a major systemic collapse, most may remain there as that capacity dies away. — David Korowicz in Energy constraints will collapse global economic recovery

Strangely enough, those who deny all these doomsday scenarios are the same people who, with their stocked arsenals, will be best set to gun for food, water, and whatever Mad Max theater plays itself out on the wide scale of developed-world implosion.

Does any of this matter? Psycho-spiritually, I think not. The flows of energy in the cosmological system will remain the same as they have always been, changeable, changing, yes, and because of a general anisotropy, there are variations in intensity of flows. But we are not separate from all this, and nothing we do will change the trajectory of entropy. eh?

Abstract

The DCA project “The Road” is a psycho-geographic perambulation through a web of personal, social, and universal trajectories which form a new knowledge-base on the cosmos as an entropic system of energy flows. Within this worldview the project explores human presence, encounter, and interaction including a close look at the effects of techno-socially prescribed protocols on those indeterminate flows of energy. As a multi-modal online data-space, the project offers a variety of navigational strategies connecting a rich variety of audio, video, text, and image sources from the candidate’s extensive personal archive of creative material.

Introduction

The armature for this DCA as originally proposed was the concept of the amplifier. An amplifier is essentially a device that takes an incoming flow of energy (signal), and through an influx of power, generates a defined outflow of energy with a greater (directed) intensity. The amplification process needs an independent energy source to increase the signal strength. It also requires a set of protocols that guide the flow of energy from input through output: a coherent signal is a controlled energy flow as defined by applied protocols.

The road, as an expression of a techno-social system (TSS), exemplifies, or, more precisely, is one of these protocol-defined pathways. It was this realization during the last year of research which shifted my focus from the amplifier to the road as both a real and metaphoric concept that opens a rich space for inquiry. The road allows the TSS to express amplified energy flows along its protocol-defined pathway. It is not difficult to conceptually extend the idea of the road as any pathway for the directed and concentrated expression of energy of a TSS. (more …)

Happy Birthday, John, you are missed now as much as you were 29 years ago…

It’s a good example of the affect of mediation on socially-generated practices of any sort [this came into mind when I saw a poster advertising a IEEE conference here in Sydney. The posted contained all the recognized and standardized functions of conferences anywhere on any subject. The cocktail evening cruises on the ________ (fill in the blank) river/harbor/lake. The hospitality suites in the _________ (fill in the blank) hotel. The keynotes by famous personages. The plenaries, the break-outs, the posters, workshops, and seminars. yadda, yadda. Don't people get tired of this endless repetition of heavily coded social protocols?]

The following was downloaded from the UM (University of Minnesota) original Gopher online text retrieval system sometime in the winter of 1991-92. I think it’s the first document (extant) that I downloaded via that new networked document system — the direct precursor of the WWW. Coming around in a very long, very wide circle, from the roots of the digital coming-to-being in the last millennium, breathe deeply:

1. Sit on the forward third of a chair or cushion.

2. Arrange your legs in a position you can maintain comfortably. In the half-lotus position, place your left leg on your right thigh (or vice versa). In the full-lotus position , put your feet on opposite thighs. You may also sit simply with your legs tucked in close to your body, but be sure that your weight is distributed evenly on three points: Both of your knees on the ground and your buttocks on the round cushion. On a chair, keep your knees apart about the width of your shoulders, feet firmly planted on the floor.

3. Straighten and extend your spine, keeping it naturally upright, centering your balance in the lower abdomen. Push your lower back a little forward, open your chest, and tuck your chin in slightly, keeping the head upright, not leaning forward, or backward, or to the side. Sway your body gently from left to right, until you naturally come to a point of stillness on your cushion.

4. Keep your eyes cast on the floor about 3 to 4 feet in front of your body, eyes neither fully opened nor closed. If the eyes are closed, you might start to daydream or visualize things.

5. Keep your lips and teeth together with your tongue resting against the roof of your mouth.

6. Place your hands on your lap with the right palm up and your left hand (pal up) resting on your right hand, thumb-tips lightly touching, forming a horizontal oval. This is the mudra of zazen, in which all things are unified. Place the sides of the little fingers against your abdomen, a few inches below the navel, harmonizing your center of gravity with the mudra.

7. Take a few breaths, exhaling fully. Let your breath settle into its natural rhythm. With proper physical posture, your breathing will flow naturally into your lower abdomen.

8. Sit still and keep your attention on your breath. When your attention wanders, bring it back to the breath again and again — as many times as necessary!

9. Be fully, vitally present. Simply do your very best. At the end of your sitting period, gently sway your body from right to left. Stretch out your legs; be sure they have feeling before standing.

10. Practice every day for ten to fifteen minutes (or more) and you will discover the treasures of your life.

What does the law of maximum entropy production have to do with order production? Given the foregoing, the reader may have already jumped to the correct conclusion, namely, if ordered flow produces entropy faster than disordered flow (as required by the balance equation of the second law), and if the world acts to minimize potentials at the fastest rate given the constraints (the law of maximum entropy production), then the world can be expected to produce order whenever it gets the chance — Rod Swenson

Transit of Utah. From west to east, along a winding trajectory from desert to forest to desert, oil drilling, wind power, gas stations, Mormon farms, gold mines, high-security military bases, municipal alarm towers scattered across the landscape — for warning the population surrounding the bases where testing of bio- and chemical-warfare devices is ongoing — warning them of impending disaster. Continuing on the isolated Pony Express Trail, then descending into populated areas. Calling ahead to Dinosaur to see about road conditions. Plenty of snow on the Uintahs, plenty! At the last minute after checking out the Green River campground on the Utah side, I get word that the Echo Park road is open. So, gas up, including the extra tank, and head in from Jensen. Excellent weather, and finally arriving, no one else around, very good. Get the pick of the few camp spaces, #5, 7, and 9 are the best for shade, seclusion, and access to firewood — though shade is not the issue at this time of year, more important would be the access to morning sunshine to warm up — but since there’s no one else around, I can use the #6 picnic table in full sun in the morning for breakfast. So, I take #7 and offload/set-up quickly: already charged at being here once again…

Apocalyptic. Huge wind storm, driving wind upwards from the playa to the black clouds collected over the ranges. Wind. Then, much later in the evening, the air becomes heavy on the lungs, and a fine powdered dust hangs in the more still air, like a fog, but dust, powdered mountains, air-borne terrain. It is dark, lightning and thunder shuffles in the background, unseen, muffled behind the curtain of dislocated earth hanging in the air. Eyes sting, nose waters, pressure heavy on the lungs, body recalls the Great Sydney Dust Storm of ’09, sleep is disturbed so the reading of Augustus continues, more on that later.

Many other events and actions go un-commented-upon, so far. And there are more sounds to upload, along with numerous time-lapse sequences. These seem most apropos to the time here. Watching the weather — back to the “window weather’ concept.

The choppers take off in formation at 09:00 to the west, towards the Toano Range. No decent audio of that as the H4-Zoom is completely worthless recording anything in the wind, a constant feature of life here in Wendover (Wind-over). Really a drag, so that no decent outdoor recordings can be made, period. I just can’t justify the USD 75.00 wind sock, although if the effort is being made to do all this recording to begin with, what’s the point having lousy equipment? Of course, there’s always a higher-end regarding tools. And access to various steps on that sliding scale of quality is largely determined by affiliation to various levels of participation in the techno-social system. Consumer, pro-sumer, employee of a national broadcasting service. And the level of use of archive material depends strongly on the relative quality of the equipment used in the recording process. ach. It comes back to the issue of controlling natural energy flows through technology. The more energy I can exert (read: deploying more expensive systems), the more order I can apply to the system. More signal, less noise.

A few notes on techno-social systems:

In analyzing the affect of technology on a social system it is critical to identify and understand 1) what actors or protocols are determining the pathways of energy flow, 2) ultimately how individuals in the system interact with the pathway(s), 3) the resulting benefit and who receives it, 4) the mechanisms by which benefit (energy) is accumulated by those controlling the protocols. Prior to this it is probably necessary to map the general sources of energy that are being re-purposed (directed) by the techno-social system.

By tracing in detail 1) the relations of power, 2) the pathways along which energy and power flow, 3) the sources and destinations of the flows, the entirety of human relation may be positioned at both a macro scale and a granular (that is, human-to-human) scale: with the implicit understanding that all relation is permeated by the affects of the wider system.

For a techno-social system to be successful, by definition, it has to capture a certain minimum of the life-time/life-energy of participants in the system: this is a technology’s ultimate function within its social system/context. What is deterministic is the absolute need for life (human and elsewise) to continue, and in this continuance, to refine pathways of energy flow to aid in that continuance via the collective augmentation of the techno-social system.

(Are there technologies which do not concentrate energy within a certain subset of individuals to increase their ultimate life-extending pro-creativity? Are there systems which re-distribute widely their concentrated sources?) What about the struggle of certain individuals for a greater level of personal autonomy — those who would seek to either not participate in prescribed flow pathways or would seek to alter those pathways to suit individual desires? The inertia of the techno-social affects the personal trajectories of adoption or imposition.

In a wide social system, a techno-social system, technology is generally used as a means for concentrating energy for a subset of elites of the system. The balance of the participants, the drones, the prolls, the slaves, are inculcated from birth with the fiction that they are receiving more than they actually surrender to the social system. In the case of slaves, this balance reads: your life for your embodied labor.

Matt pushes off towards Salt Lake City for a flight back to LAX. I roll up sleeves, literally, and begin the task of altering yet another environment to conform to my needs and to optimize my time here. Cleaning is very necessary as I’m the first resident of the year — the center is normally closed from the end of November to the beginning of April. So, raising the level of order with the input of human life-energy and life-time. Scrubbing floors, wiping down shelves, polishing windows, moving furniture, vacuuming and wiping down everything (ceiling vents, floor, blinds, window sills, chairs, tables — everything has a coating of fine dust on it such that touching it leaves the hands dirty — opening all storage areas and inventorying everything, wiping down all devices, drawers, walls, surfaces). This will take days of sporadic effort, but today is completely used up, late into the night. Bringing things in from the truck, looking at the damage to the bike rim and roof rack, figuring out the food situation. Rearranging the kitchen and living spaces. Looking through the library to see what should be looked at more closely. And so on. Settling in for the duration.

The condition of virtuality arises when humans create a situation which attenuates the flows that are impinging on their sensual and embodied presence. When technology is defined as a way to alter the paths of energy flow: virtuality is a subset condition of the altered flows such that the flows that are obviously (or not!) entering the body system are attenuated. The obvious (materialist!) subset of the widest set is that grouping which attenuates the classical sensory-input spectra. These may be ‘scientifically’ framed based on typical wave-based mechanical and electro-magnetic physics: the EM frequency band of visible Light, the pressure-induced electricity of touch, and so on. In a holistic approach to presence, the affectations of flow are continuous, complete, and substantive.

Alluding to yet a further subset is the use of glass as a specific form of energized matter which is placed between the eye and the ‘world out there.’ This is a fundamental form of virtuality, where silicon dioxide is introduced as an attenuating filter of flows between embodied presence and the cosmos. (this is a short intro to a longer text on the history of glass that’s cooking on the back burner.)

There needs to be a repetition of certain concepts at numerous junctures — energy, thermodynamics, flows, order, flux, fields, reminders of the Newtonian language, control, image-based articulations of all key-worded concepts, and precise observations on the structure-of-relation of the (declining) Military-Industrial system. Choosing examples of technological deployment, tracing the affectations of it, across the full distance, simplifying (reducing) the connections. Connecting the altered flows and the ‘original’ flows, along the entire way (using thermodynamics as a foundational guide).

Dialogue, sound, and music are good examples.

Identifying between altered and originary flows is in itself is likely an impossible task. I would suspect that all comprehensible flows are already in a (corrupted!?) state?