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…

What changes flow into the ongoing process of life during solo retreats to power-full places? I think a lot about all the others who I know, and do wish that there were folks who would be able to join me in these places. Some folks I would like to have join me and others, I know, wouldn’t appreciate it. Everything would be different, especially the bushwhacks and the rambles; the cooking and eating, sharing meals, and just hanging out together would recall so many prior times, and the deep and satisfying fun that was had by all.

The hikes: while most attention has to go to the movement itself, as there are considerable risks to walking solo in such places, mind may drift from immediate situation and the larger questions of what has become, what does become of life. It’s more of a noisy mess, but it is easier under these circumstances to do the yogic step away and allow the chitta vritti, the thought-noise, to simply happen, knowing that being in the moment is far more important and has deeper implications than any projections onto future (and very much theoretical) situations or into re-living historical situations. The pull of the un-fettered mind into both those spaces is strong, and the best tonic for that is the risk of solo bushwhacking where there is a steep penalty for not paying attention. I do catch myself every so often, verbally, aloud, slow-down slow-down slow-down, after I make a mis-step or blunder. The most common is when traversing some slick-rock face and stepping on a small pebble. That’s all it takes, send you 10 feet or 100 feet to the next ledge down, or to the canyon floor. Doesn’t make much difference how far, an injury would be immediate life-threatening even if it was a minor sprain — if immobilized, you would have to deal with at least one night out, maybe more, with hypothermia, then dehydration being the most problematic, then the problem of becoming predator food, the problem of attracting help could be very difficult, if in a slot canyon or off the normal known trails. I carry a loud whistle, and do leave small notes in my car which would direct search parties to general areas, but the terrain is vast, and there is much topography that would make searching difficult. I think they would wait a day at least before even checking the car anyway. Unless you told someone specifically that you would be in touch. There is no phone access, and so on, uff. Well, the point is, focus and caution have to be taken very seriously when soloing. I would do things rather differently if with one other or a small group. There is immediately a sizeable extra safety factor. Not that it would suddenly make risk disappear, but an innocuous stumble on the rocks wouldn’t immediately become a life-and-death situation.

What about these time-lapse movies? What are they about? I don’t know what to make of them, but have spent numerous hours making them — 2 minutes per hour is the rate that I’ve been using — a frame every 3 or 4 seconds to make a PAL 24 fps film. I guess I’ll make a dvd or maybe a single work, but have to think of the sound-track for them, that’s difficult.

Anyway, head out, south through Rangely, down the Book Cliffs, through Loma and meet Collin and Marisa at the airport office of their business, the Colorado Flight Center, get pizza and beer, and drive up the hill to Glade Park to have dinner with Bob, their next door neighbor.

Some final words on the residency period:

Energy of Situation

Rather than the production of new 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).

Every social structure (or formation) requires (attentive) energy to maintain its intrinsic (or necessary, mandated, desired) order. Without a more-or-less constant influx of energy, any system will tend to greater disorder. CLUI and its constituent formal organizational expressions (residencies, exhibitions, public manifestations, participants) require a certain level of energy inflow to maintain viability at a level acceptable to both the participants and the wider socio-cultural milieu that they wish to participate in.

As a direct expression of my own long-term praxis of facilitating creative situations, I decided to approach the residency as a (direct?) service to the (overt) sustainability of the organization. By putting my life-energy/life-time into aspects of the material infrastructure, I could guarantee, in some dimension, the continuance of the social structure, albeit in a form reflecting my own judgements (based on where I injected my energy into the situation). In basic form, this process is about raising the order of particular aspects of the system. The question of which aspects of course is critical. If I do not understand the goals of the organized structure (to propagate itself, to demise in (X)(t), to re-form itself), the input of life-energy may or may not affect those goals in a positive way. Indeed, the input of energy might even thwart those outcomes. This is where robust and sustained dialogue among the participants is absolutely necessary to identify those points where energy influx is crucial and most efficient.

The question of entropy and order extends directly to all techno-social systems: fundamental thermodynamics applies across the full range of cosmological phenomena. Any technological system (so defined as a sub-set of all possible systems) requires energy input from outside its defined edges to maintain the ordered set of relations and flows that are necessary for it to exist as a (unitary) system. This applies to all systems up to and including what we have collectively labeled the military-industrial complex.

To whit, I undertook the following processes (and more): scrubbed the bathroom and kitchen floors, hands-and-knees, for several hours; wiped down most of the walls, especially the bathroom; reorganized and cleaned all shelves in the storage closet (refolding all linens, sorting dirty ones, putting extras (falling on the floor) into the trailer; sorting and checking all cleaning supplies); scrubbing the shower, sink, toilet; vacuuming entire floor, walls, ceiling, window frames, vents, etc with the shop-vac; wiping down all furniture; organizing and cleaning desk drawers; rearranged the furniture for maximal productivity; checked all electrical equipment, rearranging for ease-of-use; arranged library materials; sorted, (re)labeled file material; zip-lock-bagged cables in cable drawer; thoroughly cleaned the south-facing (and most north-facing) windows inside-and-out; replaced all window screening; cleaned all window frames on the interior; sorted and cleaned all kitchen-ware; cleaned the refrigerator and stove-top; cleaned microwave and all kitchen shelves; re-mounted the fire-extinguisher in a more available location; removed, scrubbed, and replaced the window blinds; raked the immediate back-yard (south); cut weeds and raked immediate front (north) yard; shop-vac’ed the trailer interior; leveled the wooden walkway to the trailer; swept the patios, collected all clothes-pins and put them on the clothes-line; arranged collected rocks on deck; cleaned telescope, fixed mounting; worked (unsuccessfully on web-cam); screw-nailed external trim in numerous places; scrubbed the exterior of the front door, repaired the interior window frame of the door; tightened bolts wherever possible; spray painted desk and several chairs (removing rust first); raked and leveled area between fence and pedal-car garage; picked up all major flotsam and jetsam accumulated in yard; organized and cleaned all media equipment; etc, etc, etc… (didn’t clean under the fridge or stove, though, nor did I tack down the rest of the linoleum … something for the future or so)

In the workshop: organized the pegboard with appropriate tools; vacuumed the entire space; organized the scrap lumber, scrap piping and metal; gathered all 4×8-foot sheets of drywall and plywood; gathered all screws/nails in one area, partially organized them; re-shelved all electrical, plumbing, other materials; organized all materials stored in rafters; gathered and sorted all tools in desk unit; cycled all rechargeable battery drives for tools; etc, etc, etc…

What affect this energy injection will have on the continuance of the organization is indeterminate: moot, relative, and subjective. It will affect the organization in some way, as will it affect the trajectories of those who come after me.

Early Confucian writings point to the “organization of things in organic categories” as a fundamental in dealing with the cosmos as a primary phenomena surrounding and enveloping life. Organizing is an intensely idiosyncratic process which, at the same time, is deeply linked to techno-social structures and their impression on participating individuals. One normative principle is like-with-like combined with some aspects of use and functionality. Moving from home to home with a frequency that is far greater than the norm, I note the similarity and differences in organizational strategy and behavior among a wide variety of individuals. My primary criteria for organizing is grounded in the functional philosophy of (engineering) optimization. This is the same process which drives wide swathes of the techno-social — the concentration of stuff to be formed and projected, deployed, into the technologically more complex future.

Of course, there is the fundamental question of long-term sustainability — in the sense that public attention drawn to the organization in its educational role (or role creating novel configurations of information/wisdom, and energized matter), this attention may then can be converted to abstracted fiscal instrument which is subsequently converted to maintenance versus direct application of the artists-in-residence in maintenance labor. It depends on whether one chooses a localized maintenance cycle or a more involved (and perhaps less efficient conversion cycle).

Now, in concert with this level of physical ordering action, I tapped into, literally, many of the myriad manifestations of the military-industrial flows that were converging and passing-through Wendover. I drew energies off in the form of images and sounds to be re-constituted in the web domain for public sampling. At some level, my deep familiarity with both the existence of these techno-social formations and the sampling of the same brought up some elements of tedium in the process — and a concern that in the mere documentation, recording of the techno-social configurations for display on a chief element of the master’s house itself (here), I was not only not contributing to the demise of such a system, but worse, was contributing to its continuance. No answers to that, the only pathway is the critical engagement and continuance of dialogues surrounding the ongoing situation in the widest sense.

And a final comment: The level of dust and dirt could be seen as a metric of encroaching macro/microscopic disorder. ‘Wind’over, as a locus of chaotic social and natural flows, exists in an increasingly entropic regime. Inexorable decline of order is the order of the day today, everyday, in the state of mind, state of be-ing that is Wendover. When the energy out-go exceeds the in-flow, Wendover will gradually return to the ground state of high-desert solitude. Perhaps Lake Bonneville will once again fill up, or the stresses of the extensional tectonics will cause a full spreading center to develop, and Wendover will be only a down-dropped graben flanked by plenty of volcanic activity.

Simple. Complex. Order. Disorder. Attention, focus, concentration.

The psychical framing of intention within the making/creating of a reductive tracing of the phenomenal world would seem to be critical. What is the intention of an image, for example? Is it as fundamental as the intention of God in the creation of the world? Or can it be explained away as merely an artifactual process of the techno-social system that one happens to be embedded within? Clearly one intention is to use the artifact to say “Look what I saw!” And, so, the process should never be undertaken when there are others around, as they are already experiencing the phenomenal world, albeit from another point of view. Although this suggests that the artifact is used in the presentation and validation of one point of view with an other. (This presentation process and its outcome may also fast-forward root into the resonances arising from the juxtaposition of those two differing POV’s). Is this the sole, core reason? Or is there something else? Is there more to it? This juxtaposition (though more complex and intertwined than that word suggests) is a form of dialogue in that extended sense of the energized interaction of the Self and the Other. hmmm.

At Linda Leas café in Kanab, locals, non-Mormons pursue another religion, worship of java, across the street from the Church of Jesus Christ of Latter Day Saints. After the first night out. Wishing for a 4-wheel-drive vehicle to give a greater degree of risk possible. Snow or rain threatening in forecasts, and bentonite clay roads are impassable when wet. The guy working the BLM desk, old, over-weight, tobacco stains his white mustache brown, makes the warnings. He has to talk to foreign tourists and downstreamers a lot, surely. Folks who haven’t a clue about how it works out here. The Grand Staircase – Escalante National Monument is so large, and the country so unforgiving, surely they have to scrape up the dessicated or flash-flood saturated remains of folks every year. On the other hand, this is no monkey-wrench territory anymore, it’s just a place for cheap virtual entertainment via wheeled vehicles with windows. Maybe some stars glimpsed, a whiff of juniper blossoms firing off tart pollen.

Typing like I can’t get over it. Wanting to find something to use, utilize, make happen, profit from, in this movement, this travel, across these space. Spaces that have so little to offer in transit, and less to offer when living, settled, in them. Nothing arrives. Nothing comes. Even with some caffeine enhancement via cappuccino. (Cappuccino here, wondering about the spread, propagation, of cappuccino across Amurika). In territories defined by the dominance of thin and watery drip-grind served by waitresses named Flo or Blanch, in stainless diners. Now, instead, cafés with multi-colored chalk menus on the walls, starting with espresso, then cappuccino, then lattes, and so on, with as many permutations as the local consumers demand to enhance their sensibilities. Retro interiors: Naugahyde, Formica, Vinyl, Linoleum, garage-sale vintage, cluttered.

Accident intrudes on the evening hunt for a place to camp. Again the bentonite clay playsa significant role. Up from Paragonah, into the National Forest a few miles along Red Creek Canyon, and the road starts to get wet, then snow-covered, no match for my vehicle, reach a zenith and decide to backtrack. With no turn-around exceptback a quarter-mile, I start backing, and a bit too fast, get caught in some old tracks in the mud and bingo! In the very muddy ditch up to the axle, with an overhanging branch almost completely ripping the bike rack off the roof. Shiite! Climb out the passenger side window, shaken, cursing, looking at the greying sky and approaching dusk, and knowing the forecast for bad weather.

If everything now becomes about the Road: it all falls along that infinitely converging line, that pavement rising to the foot, hard, on occasion scraping the nose, the knees, or the palms; it is both that which is down-trodden, and the means to get there. A path for social flows, climbing, gathering, consuming, dispersing. Freedom, indeterminacy, hydrocarbon wastage, imperial protocols, signage, regulation, safety, danger, possibility, newness. On the road, carrying the old with oneSelf, in a worn knapsack, that which is old, known, important, very important.

So, three or four threads: 1) the Self on the road; 2) the encounter with the Other on the road; 3) the road as an expression of the techno-social context for human relation; 4) what to do on the road that cannot be done elsewhere or under other conditions — what the road proffers to life, how one gets there, that and imagining the end of the road (Oz! to meet the Wizard (or Sorceress) hehe, from the Yellowbrick Road to Oz, now ain’t that whacked!).

In that moment I was able, so to speak, to place myself in a future which may one day be realized. I saw not only what I might one day be able to do, but also I saw this — that the anticipation of the event was an augur of the deed itself. Suddenly I realized how it had been with the struggle to express myself in writing. I saw back to the period when I had the most intense, exalted visions of words written and spoken, but in fact could only mutter brokenly. Today I see that my steadfast desire was alone responsible for whatever progress or mastery I have made. The reality is always there, and it is preceded by vision. And if one keeps looking steadily the vision crystallizes into fact or deed. There is no escaping it. It doesn’t matter what route one travels — every route brings you eventually to the goal. “All roads lead to Heaven,” is the Chinese proverb. If one accepted that fully, one would get there so much more quickly. One should not be worrying about the degree of “success” obtained by each and every effort, but only concentrate on maintaining the vision, keeping it pure and steady. The rest is sleight-of-hand work in the dark, a genuine automatic process, no less somnambulistic because accompanied by pains and aches. — Henry Miller, “To Paint is to Love Again”

Writing on the road. The translation of movement and sensual input to text. Learning what filters to apply, what social protocols to apply, what protocols to transcend, what to hold, what to release. Discipline.

The latch handles on both the driver- and passenger-side door are broken. There is a certain geometry on the plastic lever-arm which, over time of repeated lifting motions, fails. So I have to replace them. The truck is relatively old, compared to the average age of vehicles on the road. I call the Toyota dealer nearby, and they want almost USD100 for each replacement handle. This is called an OEM part — Original Equipment Manufactured — a part which carries some of the branded weight of the maker and its record of quality along with a premium price (including a substantial markup to underwrite the existence of the dealer distribution system). Too much! I knew this would be the case before I called, but I wanted to set a ceiling price before looking elsewhere, online. This particular vehicle model was globally a widely-distributed frame, body, and engine combination and so there turns out to be a substantial non-OEM parts market. The only question is one of quality. Non-OEM parts online appear to be both Mainland Chinese- and Taiwanese-made with what seems to be a substantial US distribution presence in the form of highly discounted warehouses designed for online mail-order sales (with Ebay, Amazon, and their own web sales presence). I find the parts, in several styles (chromed plastic and black) for a small fraction of the OEM cost, USD 20 with free shipping.

Next, before ordering, I have to ascertain whether or not there are ‘issues’ that will prevent me from replacing the units myself. This might mean lacking special tools, or some unusual glitch of construction geometry that will nullify my amateur (but extensive) mechanical skills. I pick up a copy of a non-OEM repair manual for the vehicle at the public library and review the procedures before assembling the tools that I will likely need for the task. On a warm and sunny day I do a test strip-down of the door — memories of helping my father repair his cars on bitter-cold winter days still haunts my fingers. It looks like it is possible, and perhaps even easy to do the job (keeping in mind Murphy’s Law). It takes about 45 minutes with some fine-tuning of process, location and selection of appropriate tools, and such. In the process, I am dismayed to discover that a previous owner has made a modification in the form of two slices in the interior door-frame steel, creating a tab which was apparently bent out to access something, though I don’t see what or why this has been done. And to do that, they cut through the sheet plastic dust liner leaving no direct weather seal between the exterior of the door and the interior. This handiwork I read as a brute-force repair methodology. I don’t approve, one reason is that in the process of cutting the steel, the jerk has exposed edges which are a serious threat to my body wall: hands will require constant attention to avoid a potentially bloody intersection. The other reason is that the two cuts likely affect the structural integrity of the door frame itself, although not under normal use, rather in an impact situation. That and it just isn’t elegant. ach!

I go back online to hunt for the range of prices and to see if I can ascertain the relative qualities of the non-OEM parts. There are photos, but they are not large enough to see the difference between, for example, cast and stamped metal fittings, a big indicator of potential life-time of the parts. I decide to order one for the driver’s side door first to see what I get. The drivers-side handle hasn’t completely failed yet, but if it does, I would be in trouble — the door could not be opened from the outside! The replacement arrives a few days later. The distributor is in California which makes sense in proximity to the supplier in Asia and the market in that vehicle-rich state.

I compare the original (failed) part with the new replacement. It appears that they are of roughly comparable quality — given that both originals have failed. Apparently there is a convergence of a design flaw in the injection-molded lift-handle which then fails under repeat stressing (lifting of the handle to release the door-latch and opening the door). I doubt that I will still have the vehicle when or if the new unit fails. It is possible to learn other details by closely examining the entire mechanism — I can see that there is no objective gain to the functioning of the handle unit if I pull hard on it or if I pull out rather than up. This is a critical observation — cranking hard on the handle will not improve the operation or improve the potential functioning of a proper outcome, that is, opening the door. Noting this, I can see that too much force has likely been used, over time, to lift the handle, and finally stressing the plastic to failure. This is retrospective evidence of a user not being aware of the optimal or correct operation of the tool (the handle being a device for opening the door, as well as perhaps the entire vehicle as a tool to move oneself around).

It takes about an hour of twiddling and futzing for the installation, including some dropped bolts, and contortions required for the hard-to-handle geometries of parts-plus-fasteners-plus-limited-access. This is where experience becomes a desired quality. Each repair process may be optimized through repetition and experimentation.

For example, when almost completely done, ready to attach the inner door release handle only to find that I have not made sure the release arm is accessible in the handle hole in the door panel. Instead, it has dropped down while I was fastening the door panel snaps, so I have to remove the whole door panel again to set the release arm in a place rendering it accessible later. Many lesser and greater details make up points for optimization along the process. Usually the third or fourth time one undertakes such a task, it is quite refined compared to the tentative first round — nothing like the lesson of barked-knuckles on a cold day — embodied memory!

Lost fasteners are a familiar bane, though this time, with a specific twist. I am always careful where I place any removed nut, bolt, c-ring, shim, washer, whatever, and before I get to that point, I look carefully to see their configuration in situ for potential places where they might fall and be lost or inaccessible.

The instructions for removing the c-rings on the window cranks include a novel technique which I immediately wonder if it is a designed solution — another words, whether the original designers anticipated the removal concept and incorporated it into the precise construction technique — or is it an after-thought, arrived at by some clever mechanic who had done the process so many times that s/he stumbled on a quick solution. The instructions call for a shop rag to be slid between the window crank handle and the door panel and worked side to side to unsnap the c-ring holding the handle over the knurled crank-post. It works. But in my in-experience with the technique, I am not holding the rag completely correct. I put too much tension into it, and when I am disassembling the door panel the second time (to retrieve the release arm!), the rag snaps from my fingers and the c-ring flies off into some leaves on the ground. I hear it land, but cannot place the sound very accurately. Small, metal, somewhere in a circle perhaps 2.5-meters in diameter of messy vegetation. Forget it. Gone. I make a cursory look around, but it’s hopeless.

Otherwise, the process seems doable and, at a fraction of the cost of having the dealership do it, why not? It is satisfying and enjoyable through a combination of saving money and decent weather. Now, if it had been an electric door lock? The cost would have been minimum an order of magnitude greater, and probably would have taken five times longer to do by the complexity of the task. Basic user-fixable technology on cars is rare these days, and that evolution is a clear example of a loss of autonomy as tasks are surrendered to more and more highly trained technician/mechanics and digital diagnostic devices.

Gotta change the spark plugs and cables next. A thought which immediately jogs memory of stripping the plug threads by over-torquing a plug on my old 1966 VW engine, requiring a major dis-assembly of the engine block for putting replacement threaded inserts in. uff.

I was telling someone the other day that I am a good participant. I know how to jump into a situation and contribute in a way that is sensitive to the ambient flows that are happening at the same time as clearly manifesting a unique set of contributing flows. Perhaps a bit too conservative in respecting the paths of those ambient flows, but it’s probably better to be slightly more conservative than liberal. Uhh, such loaded terms. Useless words after they are so distorted by socio-politics of certain cultural configurations. Although it is ironic to note that here in Australia their political meaning is in (antipodal) opposition. Which simply emphasizes the idiocy of politics (as Peter Tosh observed once: Politics, poli means people, ticks are parasites, politics, parasites on the people). Words, language, always tends to go through this reification process. Followed by a morphing process when the reified language becomes overwhelmed when attempting to explicate new situations or when circumscribing known situations with a different point-of-view. The reified structures will be bolstered and protected until usage simply makes them redundant.

When slipping into an unknown (participatory) situation, immersing, the senses are in full-open configuration to read potential threats, opportunities, and possible pathways of expression. A process of extremely rapid differential comparison of patterns of flow occurs. In the subset of those situations that may be defined as having socio-cultural frameworks present, there is an explicit search within the Self for existing protocols of behavior — an awareness of resonant regions where known protocols have been internalized previously as emphatic neural patterns, and an awareness of dissonant points where protocols are unrecognized, unformed, or, literally, without meaning. What the hell is going on here?

Participation is a crucial role in any social system. As the reciprocal action to the projection of structured (participatory) situations by an Other, participation is half of a whole. It is in relation to the applied and, by nature, limited (imposed, proffered) situation. Without participation, a participatory social framework is no source of energy/power to be projected outward in fulfillment of the goals of the wider social system. Participation, whether understood to be explicit or implicit, is a tacit acknowledgment that the goals of the social system are acceptable to the participant. It also provides the system with its primary energy source in the form of the (attentive) life-time/life-energy of the participant.

On a side note, this is one of the weakest points in the deployment of numerous online playgrounds. Much thought is put into user-interface design, and the protocols of participation, but little is given to the actuality of there needing to be a set of active participants available and willing to put their life-energy into that particular protocol. A well-designed system of protocols, one that resonates with participants at the same time as allowing sufficient degrees of expressive freedom (from those existing protocols) will attract users. It appears that the algorithm-hunters at FaceBook are quite adept and put their highest goal to simply keep the user in FaceBook, whatever it takes. Stripped of artifice and pretense, it is a Machiavellian strategy, but one that makes total sense. All roads lead to Rome: good for the Roman Empire.

Take, for example the idea of sharing a photograph online. If one examines the layered protocols that exist and, in a very real way, direct the flows of energy. First there is the scene to be photographed. There is a set of energy flows available within that situation — which actually constitute the situation. The eye receives a sub-set of those energies, based on the evolutionary protocols of the eye. The brain senses a range of resonances and dissonances of affect of that impinging energy. Based on those reactions, combined with the awareness of a pre-existing concept of taking a photograph, one picks up the techno-socially constructed device called a camera. A small room with a hole on one side. The room (in this era) is a small and complex compilation of energy pathways which allow control of the hole and of the Light energy entering the hole from the outside. The complexity of the cumulative pathways are defined by a tremendous range of interlocking protocols developed by the Techno-Social system. Industrial standards are an expression of one level of the protocols along with basic social standards (which are the substance of the social system!) which accrete as a system (of human relation) evolves. The Light energy entering the hole is convolved with this set of pathways (through the CCD at the back of the room and a data transmission/storage system, etc — one can breakdown the system into numerous sub-systems each with a related set of quite rigid protocols-of-production). It is useful to keep in mind that the originary energy apprehended from the phenomenal scene has initiated this entire process and though it is reduced through the action of the protocols, it is still present (in another form if you need that material metaphor).

Compressing the numerous iterations of the step-wise process for the sake of brevity, the image file is transferred to a server which is connected to other connected devices which allows for an Other to receive the reduced trace of that originary energy.

It cannot be underestimated the affect on the originary flow of energy phenomena that the complex layering of protocols applies by the time the final radiation reaches the eyes of the Other. Without doing an in-depth study of all the device(s) involved in the process, it may not seem so overwhelming, but indeed, each sub-system and sub-sub-system has an entire prescribed set of protocols which precisely define how that device reacts to the passage of energy through it. The protocols are the result of more and more finely refining the production processes and begin with the particular processes that are imposed on the concentration of materials as they are pulled from the ground (no to mention those necessary for finding where to look in the ground for the right materials to begin with). Production processes have protocols for dimensional tolerance, purity, electrical conductivity, and other parameters, as well as meta-protocols on protocols. (see organizations like ISO which coordinate some of the hundreds of thousands of standards which humans have applied within their Techno-Social systems.)

It would appear that large numbers of people living in the so-called developed world are increasingly willing to submit to deeper and deeper layers of (globally-applied) protocols in order to maintain connection with other members of their tribe. Each deployment of protocol is a directed flow which taps off life-energy for the system imposing the (dominant) protocol.

Back to the original idea of participation. It is precisely the arrangement of protocols, guiding the flows of energy through the complex systems which will allow or disallow for individual participation. If the complexity of the protocols are too much — where the individual cannot refine his or her particular embodied energy expressions to fit the reductive pathway — the protocol will either continue to exist as a limited (possibly elite) pathway of expression and impression, or it will pass away. The history of technology is littered with dead protocols: ones which, for a time, shunted vast quantities of human energy in the service of the system, others which were created and used once and discarded as not efficient enough to tap the energy required to maintain their own hegemonic existence.

(Early adopters represent no revolutionary vanguard, but rather a type of individual motivated to adopt newly-imposed protocols. This with the thought that the adoption of these imposed protocols will somehow give evolutionary advantage. But in this Light, adoption may be seen as an expression of conformity to (and explicit support for!) the ever-more dominant Techno-Social system.)

more on participation later…

The idea comes that I can place different narratives and sonifications in the aporee context, making a global mapping of ideas mixed with sounds mixed with voices. But somehow this seems flat. Not that the platform lacks some aesthetic appeal, but the tendency would be to continue the same old process of archive-building (with the same old criteria of acquisition of material). Or, I thought about making a performative series in the Speakers Corner in the Domain. Still, the best idea to this moment is the one where I would simply engage with this material with one Other, expanding on it, presenting it in a dialogic setting, and reproducing that. Or this dialogic situation as a live performative undertaking with an audience.

[and there is always the wrestling between the tendency to overly-formalize the potential outcomes rather than going with my intuition. This arises from that historic/sporadic lack of confidence in the execution of 'public' works. Although ultimately the more spontaneous the production, the less pre-tension, the better and more energizing the outcome for the audience/participants. If only creative action came as easily as teaching (which, of course, is a subset of that creative action)].

Then there is this idea that technology impresses itself on the individual (a form of techno-determinism). I can remember working on the graveyard shift at Rockville Crushed Stone, an open-pit quarry in a greenschist facies area mined for concrete aggregate. It supplied the entire Washington, D.C. area with aggregate until the year after I was working there, the whole short-fiber asbestos scandal broke — the aggregate was found to be full of it! That’s another story. At the end of a ten hour shift of mucking (shoveling), clearing random piles of spilled rock from the monstrous crushing machines and the conveyor systems between them, my hands would start to lock around the shovel handle. To this day, if I spend an afternoon with a shovel, this still happens. Embodied presence re-configured at the effect of technology. One of my offices at UTS is on the 16th floor of the building reputed to be the ugliest building in Sydney. I decided a number of years ago that if I had the possibility of skipping the elevator and taking the stairs, I would do that. Some of my colleagues think this is a amusing quirk. It is, but it is rationalized by the idea that using or relying on the elevator to get there is re-forming my body in a certain way that I’d rather it not do. Or perhaps, I’d rather challenge my legs to get some exercise else they wither away, as they sit lifelessly propped on the desk chair below my torso as body is only engaged in finger-twitch typing-at-screen in this moment.

Is there any instance that a technology does not re-form the embodied presence of the user? If one is using the field/flow model of the cosmos, the answer is definitively, NO! Even at great (Cartesian) distance: even as subsumed by tele-presence. Then affect merely becomes an issue of what, how, and how much. Hypothesis? Yeah, okay, it is a hypothesis, but there is abundant evidence to let it lie for the moment as a principle. What would be counter examples? A human-constructed technology is a temporalized shift in the ordering of ambient matter/energy in a localized/distributed region. A negentropic ordering along anisotropic fall lines (thermal, chemical, or simply difference gradients). (Just as the body is the same shift or change or difference in the order of a region — and the body is a primary technology).

[One way of looking at technology is that it is a subset of the alterations that self-organizing life systems apply to the flows that they are immersed in. Uff, mouthful, when working from zero acronyms... Well, it's not really a subset, but it would apply, as the traditional definition of technology does, to a certain limited number of tool-wielding species. What is the difference between the air being a tool that a bird utilizes, shaping it, albeit in very a limited temporal framework, to allow the (necessary) utility of flight? Technology-as-means to re-form the flow of energy in the active system. Perhaps too basic a definition. It certainly then would include all life, which then suggests that life itself has, as one characteristic function: as a system for altering the flow of energy in the system.]

it seems that a script with multi-modal inclusions, or extrusions could be the most profitable direction to move into. (a (tran)scripted dialogue, the optimal). with permutations, expansions, digressions, voice changes, multiple (modal) versions of the same content.

I want to tell a story, my story. not just my story, but I want to bring a world into being by naming it, one fragment at a time until it fills out like a balloon, until it feels suggestive, full, expansive, textured, and real. not that this world is any more special or force-full than that inhabited by the Other humans out there, but it is in this coming-to-be process of a world(view) as seen by the Self, it is deep in this process, that value comes to life. the intersection of that world-coming-to-be and the world that is out there, the construct that is the social system, the human-influenced world: as the Self is a cross product of the idiosyncratic individual (coming-to-be) and that social world.

so, scripting in the widest sense, circumscribing via once-removed reduction, yet pointing at that-which-cannot-be-named from as many vantages as possible.

exploring modalities of communication. of connection, of be-ing. Kittler shows up on the radar immediately (hmmm, recalling that extremely uncomfortable evening with him in that bar in Linz before the Intertwinedness happening. he needed the table to circulate around him. and it did because of the language (protocol) gap. I was not fluent in German enough to access the discussion that inevitably circulated, hovered, around him. strange situation. instead I talked with his assistant (and translator whose name I have now forgotten), a young American who came to worship Kittler in Berlin for a time. I left early as I had to catch a train to Copenhagen early the next morning.)

how to bind energy in to the text [as the particular creative output]. to be released in TIME. to the proper receiver.

that from an earlier travelogue entry. it clearly has been on mind for a long time. actually the transition from print-making to performance/happening was a mapping of that need. finding that the silver print was just too rigid a platform when compared to presence. although the print is, as with anything, in retrospect, a resonance of presence and be-ing as is any trace left in the wake of life.

this issue along with structuring days and weeks in order to be the most productive and concentrated. the chill of the room makes morning writing a bit uncomfortable up there, so, perhaps writing through the morning in the kitchen as long as there are no real interruptions to focus. the desk in the room is good though, with a decent chair. back to the Berlin writing experience. the tea pot is a crucial question. wondering whether I should have Christian send me the excellent pot that I found in Kreuzberg. insulated to keep the tea hot, enough for three or four cups, and a slide-in screen for the tea. it was perfect for a three-hour writing fest. otherwise, brewed in a regular ceramic pot, it goes cold way too fast (at the rate I drink it), that and the problem of steeping too long when doing it the British way. but so far, I haven’t found the same kind of pot here. went into one cheap Made-in-China shop in Marrickville and was so overcome by the fumes of cheapness that I had to leave with watering eyes. made me nauseous. something akin to the smell of Walmart, but with no air circulation, add dust, and knock the cheapness factor down by a couple orders of magnitude — this not in cost, but in the absolute shoddiness of the manufacturing process which may mean anything from sloppy execution, and under-optimized production standards, to dangerous or even lethal ingredients. I didn’t find what I Was looking for, and haven’t yet.

back to modalities. where this frames the issues raised in the Ways of Listening course as well. how expressive pathways are never absolute (are entropic) and depend on the continual input of energy (from the social energy bank) to maintain their hegemonic order and control over interpersonal impression and expression. there are a class of individuals in every time and system who seek to renew, evolve, change, destroy the old modalities. Cage, Fluxus-folks, Bauhaus, anyone who seeks this process at whatever scalar effect.

(i.e., Norie is at the forefront of this process — a faculty-member advising in the fuzzy space of the DCA (Doctorate of Creative Arts) concept — they are, in general, functioning in a space of indeterminate protocols as are the candidates. making choices on what to accept or reject as possible (modal outputs) protocols within the social system (in the form of the educational institution as one specific modal expression of the wider social system). a formative space, the choices made in that space will determine the level of vitality or corruption in the unfolding/evolving social system.

modalities are independent of scale — that is, they cross many levels of a social system, of be-ing. (and, at this point, can I consider the intersection of the words modality and protocol?) modality seems to circumscribe a more material space (also discounting the phenomena of energy-transfer although it relates to sensory perception). modality, modal, mode, mood, modus (related to mete, mediate, mediation, meditation, measure, meet (met), (and in the Greek medesthai to care for, to be mindful of) — how some thing (quelque chose or process) is done, executed, performed, expressed. to take care for the expression of active be-ing. be here now. to care for being here, now. and it comes, translates to us within the social system as a measuring, circumscribing of ways of going. this seems a good example of the social system imposing its inevitable evolutionary impact on individual be-ing. from a qualitative, caring, contemplation of presence, here, now, to the quantifiable, conscripted, defined, the modal.

so the question comes back, how to circumscribe the theoretical of the work ahead? the immediate answer: with care. the only way to proceed!

Chinese noodles, splattered on my black Nike top, staining it, it seems, permanently — what are they using in that food? too jet-lagged and displaced to make much sense about my ideas on ways to proceed. but surface my primary issues around Voice in writing, whether to do a straight thesis or a hybrid/experimental.

I want these encounters with Norie and Andrew to be mapped into the work itself, considering that perhaps they should be recorded.