Sound can be the energy interface/pathway between these textual explorations / structural formalities and the external, the Other.

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

(Who cares?)

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

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

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

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.
(more …)

finally figured out that the 331 bus (leaving from in front of the house) goes directly to Clovelly. it’s 25 minutes in traffic, but not bad. today wasn’t the best day for it, overcast, some sprinkles of rain, but got some nice images for the Domination of Landscape series. and I never did like to take shots on clear sunny days anyway. I’ll be back down here, sans camera, but with suit, fins, goggles for a good workout. apparently there is a 500-pound grouper that angs out near the mouth of the bay that can be petted! I honestly don’t want to encounter anything that big in open water. a wander over by the Waverly Cemetery reveals the new pathway built between the cemetery and the cliffs, expensive and dramatic!

If I could have written this DCA thing before, I would have. It is a question of style and form only. As I have already written reams (megabits) of pure (well, relatively pure) text already, megabits, not in Word, but in BBEdit, close to code, pure code; not to mention the reams of paper writing that preceded that. On an old portable manual typewriter. From picnic tables in the Great Sand Dunes on crisp winter mornings, to attic havens in the dark Icelandic winter. Drilling words out out out to the many Others. Printed direct onto papers from flat or slightly curvilinear screens to nine-pin printers. Usually, on the obverse, each sheet of that paper was already a xerographic work in itself, thanks to sometimes free access to photocopy machines in various places. Photocopy art. Nobody knows what that’s about anymore. And the postcards. The thousands of them, all silver-prints. Tight hand-written like the 4000+ pages of journal, with double-ought Rapidograph pen and permanent India inks. Sometimes exploding with the pressure shifts of flying too much. Is a remix in order, of all this life-energized output, a tracing of threads? Correlated with all the memorable human encounters — teaching, exhibitions, studios, happenstance, friends, friends-of-friends, shared meals, and strangers — what can be made from it? And how to proceed.

Big question. The difference between that lived praxis and the reflection on praxis. Or is there a difference, is a difference necessary? Or is the difference a construct itself, an artificial category, a social imprint? A remnant of Whorf’s linguistic framing which, simply stated, says that a language alters the way one thinks. Or, to go a bit further than Whorf, that a language is a particular set of (neural) pathways upon which energized thought follows along, passes through. The pathways form as the language portions of thinking form in ones embodied presence. This suggests that a multi-modality of expression is an attempt or penchant to explore different pathways of (neural) energy flow, each along its accustomed way. Life is multi-modal. And energy is the substrate that the modes are embossed in. Embossed patterns which fill with flow, or over-flow. When energy does not have a predetermined pattern to move within, how will it express? It will leak into other spaces, bleed over into other patterns, or simply build up in some corner of the body until it is expressed in pathology.

Establish (via dancing around) the fundamentals of the cosmos; establish (by chanting a framework for apprehending those fundamentals) what individual presence seems to be; establish (by tracing lived experience) what the dynamic of interactions of human engagement are; situate (humanely) those encounters in the wider social system (or continuum of relation); examine the impact/role of technology on/in all of this; frame a creative praxis that might transcend the limits of those impacts while taking into account an energized world view, and, indeed, lessen those impacts in a sustainable way; open an empowered pathway to decode what is happening along this moment in history. These are the primary goals of the work.

… what is is movement. Actually what tends to make it difficult for us to work in terms of this notion is that we usually think of movement in the traditional way as an active relationship of what is and what is not. — David Bohm

This gets to a core condition — all is movement: movement/motion is creative (including our consciousness). It also suggests that a redirection of that movement is not really possible, as redirection itself as a concept is simply the mapping relative to a Cartesian or other reductive framework. That is, unless the redirection is thought of as a (the) outcome of processional (negentropic) attenuation of flows caused by life. Which suggests that life itself is essentially creative, an obvious linguistic tautology. But life, as a general phenomena, affects a wide range of arbitrarily specified flows (flows that can be viewed in a traditionally categorized way as being different). By this I mean that in addition to the base (chemical) energy conversion mechanisms that govern most life forms there are a vast, subtle, and complex array of expressions of these processes which biochemists have been slowly teasing out, but never reaching a finality on at all. Whatever the case, the flows can be said to follow more or less explicit pathways (although our traditional view of these pathways is largely informed by mechanistic understanding and reductive framing. It is also such that it is our implicate consciousness, our full and immediate apprehension of the phenomena that we sense, is part of that originary what is.

Memory is the prime example of the persistence of a pathway of flow. It is precisely the persistence that allows us to move through the world without each successive moment being a surprising cacophony of unpredicted and unrecognizable sensory impressions. While at the same time, memory is itself, as an element of consciousness, implicate to what is being circumscribed.

The process of thought is not, however, merely a representation of the manifest world; rather it makes an important contribution to how we experience this world, for, as we have already pointed out earlier, this experience is a fusion of sensory information with the replay of some of the content of memory (which latter contains thought built into its very form and order). — David Bohm

The language is based on joining and dis-joining, you see. That is, it’s a perfectly good language if we could use it properly. It has to be used as an artistic form and not as a rigid tool which is supposed to reflect reality exactly — reflect what is exactly. It’s like the notes in music. They look quite separate, but when they’re played, they’re not separate. — David Bohm, dialogue with E.Nada

A necessary feature of the thesis project is inconsistency. For it to be a rich learning experience, it should be variable or stochastic. How to achieve a creative inconsistency, then? Where changing perspectives and voices and models and worn pathways exists in profusion that is at the same time, not overwhelming. A sequence of statements (each a consistent sound-bite), with threads of difference demarcating their extent, applicability, and style.

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

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

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

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

The construction of a worldview is an act of will over what is coded outside and what is lived inside. It is about what is coded inside and what is lived inside: and what is consequently expressed. But what, where, is the continuity between those states? The continuity is the cosmological ground that gives rise to all life. So, to that infinite ground one approaches, tentatively. To find the undistinguished and entwined threads of energy that, once gathered, may be traced back to the thousand ends of what is. At these ends are difference, but when that difference is encountered as threaded to the ground, the difference is understood to be simply a state change or an expression of sameness. Difference may be quantified and qualified however, and within that applied process, the body becomes the prime metric. At the site of difference, memory arises as a resonance between that dynamic external event and the internal state of be-ing. Recognition of difference is fundamental to consciousness. This recognition may arise through the resonance and the presence of difference. Once difference is recognized, it becomes part of the body-system. And the body system then seeks later for the same difference. When it recognizes that same difference, through resonance, it deepen the sensitivity to that resonance as the same difference. This may be thought of as a feedback process. Energy seeking the same pathway, and when finding that pathway, part of the flow is tapped back into a storage means (life) which then seeks to replicate or continue the flow along that pathway.

There is a constant struggle between difference and sameness. Difference being absolutely necessary for life to arise and sameness for life to continue for more than a brief flare of being.

It is out of this struggle, or actually, it is this struggle that arises in living organisms that drives life. Difference is the creative, and sameness is the destructive. Sameness is impossible when faced with the actuality of a non-equilibrium thermodynamic system. Equilibrium, the unreachable grail of early thermodynamics, is the (urgent) desire for sameness. Sameness represents safety, and the resonance of the known. Difference, as arising in the movement of life, is the unknown. Without this movement, life ceases. Along the dialectic of difference and sameness a being moves — not to extremes, only in small incremental oscillations. Between relative safety and the unknown. Tracing a world view in the body allows for change and evolution.

Difference is not resonant. Sameness is resonant. Difference requires shifting and changing resonances. Moving outwards into more widely-defined (and limited) sub-systems, difference becomes relative to how those sub-systems are defined. Defining can only occurs when sameness is applied. (etc…)

Back to the construction of the world view: once the awareness of difference is embodied, it is a question of a process of comparison of that difference as arising in a social system (in relation to the Other). This articulation process is part of the ground of a social system. Framing of difference, and allowing for scalar ranges of articulated difference. The greater the tolerance of difference, the greater the potential for evolutionary change to arise. An intolerance of difference is the sign of slow (or rapid) demise.

(extracted and edited from The Regime of Amplification)

The second example — though it is a much more complex combination of pathways in its geo-political and material deployments and in its interaction with the overall continuum of relation — is foundational to the TSS and is also a prototypical expression of amplification. It is even more a prototype than radio. Radio is merely one sub-system of what is ultimately a military organization.

A military system incorporates all the requisite patterns of an amplification system: input signal (the human population and other concentrated energy sources available to the TSS); amplification process (provisioning and equipping of the select grouping of people through the collective life-energies of the greater population of the TSS); the feedback system (communications, command, and control systems); and the output signal (the expression of amplified energy flow as a campaign to secure the viability of the TSS either by offense or defense).
(more …)

Latour’s network(s) of relations (in ANT) are complexifying descriptors for a multiplicity of flows where each actor in the network are the origin and recipient of various flows. Or, they are merely the nodal locales of concentrated flow (as conscripted by the social structures). Again, back to the observation that the structure of the social is the prescription that forces flows into rarefied and concentrated zones or pathways. Each attenuation (measured in relief to a ‘natural’ background flow) becomes an actor in full, constant, and distributed relation to at least some other points in the field. The theory, the image of a multiplicity of flows, taken to a near-infinite limit, a beyond-multiplicity, an infinity of nodes would then approximate “reality.” If the network is functioning properly — that is, constructing a plausible account of real social systems — the network will be “an expression to check how much energy, movement and specificity our own reports are able to capture.” (Latour) Those reports, though, are always reductive and incomplete. A map locating the nodes and noting the flows across each one is not the lived territory in time, nor does it accurately express the character of the flows, which in the end are more important than the nodal points.

Is this blog a report? If so, the question becomes how it might more accurately invoke the territory of inquiry. [indeterminacy, trans-disciplinary (discipline being "mortification by scourging oneself", yikes!), without genesis or terminus, and sampling as many strands of lived-impression (not just screen-mediated living) as possible.]

If network is an accurate description of a situation then a consideration of the order that the network imposes on the situation is called for. Network and order, (including Latour’s actor-network) is about the application of a decodable order applied to a diversity of actors within the object of study. It implies reduction, though hints at an ever-expanding point-of-view. It is couched in language (report, correspondance, academic paper, speech, communications) which is problematic, but this limit is applied to practically anything social. Order is rooted in the negentropic tendencies of life in opposition to the entropic character of all non-life. (Depends — is an accretionary disk of stellar matter, through gravity, rising as anisotropic presence of order as the star forms negentropic, or not — is there any fundamental (ordered) difference between varying (relative and Cartesian) densities of energized matter?) The biggest problem with most current usages of network is that very often the nodes are well-defined (to a fault), as are the geometries of connection, but not so much the qualities of the flows between. I’ll have to pay attention to that lack as I troll the literature. There is the (network) engineering efficiency approach which examines the issues around signal transmission and reception including power usage and signal/noise ratios — which are inextricably linked to amplification issues.. But the efficiency is determined after the fact of the signal being strictly defined by existing protocols.

ack! my usage plunges into a cesspool. the Jekyll and Hyde of free-style and efficient. faggeddabouddit!

I would prefer that this whole thesis stay out of the regime imposed by semiotics — that being the approach to social inquiry as an expression of how the dominant worldview is itself dominated by abstracted elements — rather than focusing on the flows of energy themselves. The abstracted systems do, of course, have a heavy bearing on the regime of flows within the social, and largely govern the pathways along which energy flows. However, in order to understand the dynamics of the flows which underlie the abstractions, one has to clear away the abstraction. I hope to frame the issue of language and protocol only to the degree that makes it possible to subtract it from the picture.

Consider the difference as framed following: when two people are speaking to each other, one can make a fundamental structural observation that breaks down the process into the movement of sonic energy and the presence of language. What is the sonic element? It is the movement of embodied energy, energy arising from the embodied presence of one person, arising from the complex negentropic life-form of one. This energy arises through the precise evolutionary configuration of body which allows for that expression, the lungs, the throat, the voice box, the mouth. It is projected through the ‘medium of substances’ between the two, into the embodied presence of the second. Into the ear canal to energize the neural system that is hearing. This is a fundamental. This phenomena exists independent of the language being used, and regardless whether that language is shared by the two people.

Proxemics then becomes a question of potentialities and possibilities of flow or not-flow as proffered by the arrangement of energized bodies (at all scales!) — not simply a systematic coding of the arrangements and orientations of bodies in a Cartesian space. Hall does include body-heat (thermal code) in his list of proxemic behavior along with other sensory “codes,” but stays away from the actuality and implications of energetics (as illustrated by the previous paragraph. (A System for the Notation of Proxemic Behavior, Edward T. Hall, American Anthropologist, New Series, Vol. 65, No. 5, Selected Papers in Method and Technique (Oct., 1963), pp. 1003-1026)

The presence of language, then, is a formulator of meaning. Language does not carry energy itself. What one says is different than how one says it. The use of language (merely) imposes a modulation (amplitude, frequency, in time) of the energy movement. This modulation is a learned social function. And of that imposed modulation, when examined closely, it loses some of its monumental qualities (semiotics-as-deterministic-abstraction-of-abstraction):

There is no language in itself, nor any universality of language, but a concourse of dialectics, patois, slangs, special languages. There exists no ideal “competent” speaker-hearer of language, any more that there exists a homogeneous linguistic community … there is no mother tongue, but a seizure of power by a dominant tongue within a political multiplicity. — Deleuze and Guattari (Rhizome)

Looking at Foucault’s conception of discourse as a conflation of semiotics and postmodernism (gag on that stone-like term). Of course, the State (or, in my terms, the Techno-social system), when exercising power has to project power along more or less defined pathways. That is a fundamental characteristic of the TSS — its cumulative ability to (and process of) refining and ultimately reifying the pathways through which power (energy!) moves through the system. This power/energy ultimately and necessarily moves between human participants in the system and the pathways are, ultimately, sourced and targeted through the space of flows (between individual beings) to the individuals themselves, the Continuum of Relation. (see my comments on code in the previous posting, where code is a reified or institutionalized discourse pathway that carries energy between humans.) The expression of power, though, comes not from some externalized and monumental State. The concept of State is simply the active collectivization of individuals life-time/life-energy which dynamically coalesces into a relation or constellation which is a source of projected power. The force of projected power being the ability of a collective to gather excess energies, and organize them (negentropically) in such a way that they may be projected along a chosen pathway. This is where various levels of both subtle and overt control and coercion find their exercise — within individual lives as those lives are mapped into a collective space of more singular flow (vs flows).

Michael Bauwens on the iDC list: I think the important insight that travels from free software to money is this. Power lies in the code and in the invisible structures that enable or dis-enable actions and relationships, what Alexander Galloway calls ‘protocolary power.’ The great insight of the current age is that money has a code as well. But just as we do not have the power to change the code of microsoft, we do not have (yet) the power to change to code of political money, so the alternative world-constructing route is to peer produce our own, differently coded money.

sotto voce: This brings up the thought that code and money are both likewise abstracted representations of Power that have to be actualized through two processes: 1) a participatory social grouping who choose to believe (have faith) in the power of the abstraction to cause material change in their lived existence and 2) a means for the abstracted instrument to interface with a real (material) regime of existence. Power, in the end has to be or has to have available a way to apply itself to life, to an individual life, to be delivered (as that change).

For example, code describes what a device can or should do in theory. It needs the device to make that actually happen. Code without the physical transmission of power (kilo-calories, joules, megawatts, whatever) is a complete abstraction and is of no consequence. The machine or interface that actualizes the code is embedded in a specific field of power flows — i.e., the electrical generation and delivery system, manufacturing systems that depend on transportation networks which depend on hydrocarbon fuel power, etc. This larger techno-social infrastructure that is essentially a field of directed energy flows depends on a whole host of humans believing that the code will ultimately improve their lives on earth. If there arises a doubt that the code will do this, the whole system starts to unravel. If it becomes clear that the code is failing to bring power to the user, they will stop putting their life-energy into propping up that techno-social protocol and the infrastructure it is embedded within.

The code of religious teaching, the code of social behavior, the code of the machine, and the code of economic instrument all have the characteristic that they are completely dependent on being actualized this way, else they have NO power. In the end, the code is merely a socially prescribed pathway along which real energy is forced to flow.

Faith in code(d abstraction) produces a shared or centralized capital of potential power, but there always needs to be a tangible means for translation from code to be-ing. The body is the primary means for code to become lived action or the source of applied and energetic change. That would be the minimum device necessary, all other devices are simply amplifications of the body-as-energy source.

With the demonstration of faith as an applied and directed energy flow through a code comes the often terrifying expression of directed social power. On the other hand, when the individual participant in a social system seeks and finds/makes expression not according to The Code, the dominant collective immediately loses a fraction of its ability to direct energy as it wills.

What of the experience of an opening, an open, dialogue? Re-creating that experience of presenting the Self to a random collection of Others. Or to a single Other. I keep thinking of identifying, finding an Other who would be willing to have a series of dialogues that would be re-produced for the purpose of mapping out the initial space wherein the model (as script) is to be constructed. The script being a primary resource for a 60-80 hour workshop (which would never be used because the workshops are open systems and have to leave a script behind soon after starting). It would merely point in the direction for certain issues (resourcing them), giving a framework that is an optional (inspirational) component for the process. As a multi-modal hypertextual object within a social networking space, it would imitate/mimic the knowledge-flow features of a more traditional teacher (and little or nothing else — memesis of a teacher being a fundamentally antithetical concept regarding outcomes of learning!). Fundamentally, the workshops are about attentive presence, that crucial realized, actualized, and embodied facilitation process. You had to be there. (So, back to the conundrum of being and not-being when documenting, re-producing life.)

Memory — especially the memory of human encounter — is the tangible, real resonance between the Self and Other, arising through the movement of energies. Memory is a re-configuration of the energy-field that is called body; it is a dynamically persistent re-configuration of the Self. This re-configuration requires the movement of energy between the Self and the Other. I’ve been thinking about you a lot. That is the minimum requirement, and, perhaps is the only requirement, as it is the essence of the process of encounter. It is the encounter, and the flows that are the event of encounter (the Light coming from the body of the Other, the sounds emanating from them, their cumulative presence) which precipitate change in the Self. The only further commentary might come from a qualitative exploration of the flows, and the possible blocks to flow that are ever-present in relation. This view of communications does not fall easily into the traditional phenomenological tradition of communication theory. And indeed, most theories of communication that I have run across are tightly focused on language and meaning rather than any acknowledgment of a real and tangible exchange of energies that occurs in any human encounter (even when subject to the relative intensities of mediation which, in fact, are simply the presences of different forms of energy pathways imposed by cultural conditions (both internal and external to the encounter)). [burbling parenthetic expression, uff]

structural organization. weaving this space of inquiry, exposé, or a web of deceit. a fabric of cloaking, or a dust cover for an old arm chair.

Van Leeuwen’s overview (in Multimodal Discourse) of an expressive situation that he labels semiotic production frames first a (situated) discourse which is then subject to design (to shape the delivery mechanism) which is materially formed in the production process followed by distribution (one-to-many propagation). these conceptual and actual stages are closely bound to a semiotics-based view which is rooted in the abstracted space of language and representation. this, despite the fact that the expressive action is indeed a real, tangible movement of energies from the producer to the receiver/consumer — it is not abstract. it is in this space between the models built in the abstracted semiotic space and the real executions that Dialogue, in the extended definition that I propose, occurs. it does not preclude any (most) semiotic models, but is sets the limits of their applicability that arise from the abstraction process that is inherent in language. the Dialogue model looks at these processes, steps in semiotic production as a continua of socially applied protocols which guide (provide a pathway for) energized expression from the Self to the Other — so that semiotic production is clearly not the thing itself, but an abstraction of it. (Van Leeuwen notes this when reflecting on the separation from embodiment that written language imposed on this abstraction process).

he suggests that two mechanisms for the establishment of ‘new’ forms of discourse — that of provenance and experiential meaning potential. the first providing memetic (not mimetic, btw) evolutionary input from other cultural sources, the second an internally generative source arising from lived experience.

multimodality clearly has an affect on the flow of energies (of expression) from the Self to the Other. the existence of socio-cultural value-systems as framed with and by abstracted linguistic (and semiotic) systems and protocols is a key formative element in the energy flow process. but again, it is not the thing itself, it merely forms a pathway for the expressive flow.

His use of terms articulation and interpretation would roughly correspond to transmission/expression and reception/impression.

In a materialistic model, the material is merely the means of semiotically-framed expression. In my model, the energy of expression is carried, in perhaps a poor metaphoric sense, through the pipe of linguistic/semiotic (and therefore social) protocol, but is another essence altogether from the pipe (which, again, is only a abstracted framework). As a social system builds up more and more complex pathways (which, in the end are blockages of open flows), it becomes more and more difficult for individuals operating within that system to find expressive pathways. This is especially apparent in social systems with sufficient or excessive energy resources. energy-poor social systems, those which are consequently, less stable, have more possibilities for less-defined actions, expressions.

It is in the consideration of the energy flow itself that many of the characteristics of formative social systems (ideologies, etc) become obvious, along with equally obvious solutions to the strictures that they apply to individual and collective human existence and consequent expression.

Understanding that my own task, to express an ideology, a weltanschauung, arises in the socio-cultural milieu that encourages certain expressions and discourages others. All social systems do this to one degree or another. And, as one key processural factor, I need for this expression to be idiosyncratic. As much so as is possible within this system. And if not within this system, then simply accept that it has to be done outside this system. eh?

But it is precisely at the edge of what a social system defines as acceptable or not is where transcendental change occurs both individually, and as a direct consequence, socio-culturally. Neither social or cultural systems are static entities which can be held or can hold to a particular standard protocol for expression indefinitely. Change is universal. And change occurs within liminal and undefined situations.

No individual person, no matter how great his stature, how powerful his will, how penetrating his intelligence, can breach the autonomous laws of the human network from which his actions arise and into which they are directed. — Norbert Elias

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.
(more …)

after a breakfast burrito and a couple hours going through the GHS 1976 images at Todd’s to stir our memories, I head south from Fort Lupton to Manitou Springs slowly. pick up that roll of Tri-X film at Reed — the one that sat, undeveloped, for almost a decade. the last roll of black-and-white film shot before shifting to the Sony DCR-PC100 video camera. it turns out to be a full roll of images, and thankfully without fogging despite sub-optimal storage. will scan the mystery shots when I get back to Prescott shortly. I’ve no idea what they are of.

taking in the way on the way. road trip images and sounds. these days, I usually stop for scenes that I perhaps previously would have driven by while noting in head shoulda stopped. I figure these days that I should be making images to somehow — at least conceptually — counter-balance my use of hydrocarbons. that and simply extending the practice of image-making which is so habitual now it risks becoming a stale rather than a vivifying practice. documenting the West as I see it and as I transit the spaces. the faux-windmill-water-station in Ft. Lupton, a darkly amusing iceberg-tip of impending global water issues; the green space appropriately called Greenland; the B-52 bomber at the Air Force Academy looms in the midst of a gathering storm; and sounds that augment a feel for the place.

the weather is strange.

I chill in a cafe in Manitou, catching up on work. it closes, so I head across the street to The Keg Lounge, definitely a local bar and grill (with wifi!). normally I’m not too chatty in such a place, but started to talk to the bartender, and then a young (obviously military) guy comes up ordering some beers for his friends playing pool. turns out he and the friends are deploying to Afghanistan in three days, to some obscure valley in one of the hottest Taliban-contested areas. I believe, without any empirical evidence, that only those who serve at that boots-on-the-ground level in the military have any clue what war really is like. I certainly don’t. war is a black box that I can only assume is full of terrors that only the young are able to flexibly absorb and at least partially master. I buy them a round of drinks and talk with them for awhile. one fellow, an ancient 26-years-old, is on his fifth deployment. he was scheduled to have reconstructive knee surgery in June, but the Army canceled that in order to deploy him. he figures he’ll be crippled by the time his deployment is over. they routinely carry 130-pounds of gear under extremely harsh conditions. a couple of them are first-timers. they harbor a certain bravado, innocence, and apprehension. embodied. I can’t say the encounter made my day, but it felt right in the pit of the belly and in the heart. the War(s) are so invisible to all but those directly involved — War is the legacy of illegitimacy and the fanatic regime that started them.

Greg gets back in from Boulder later so we hang out with his girlfriend, catching up on the pathways taken in the last years gone. hang out in his funky flat on the top floor of the (national historic register) Nolon House including the distinctive round tower. then they are away until tomorrow…

Golden High School graduation at Brooks Field on the School of Mines campus on what starts off as a dreary and chilly morning with uncharacteristic clouds sticking to the foothills. Holly is the Valedictorian. the weather clears up by the end when Montse and I head back to the house for final party preparations. I take the opportunity to get the whole Williamson Clan together for a group portrait.

fourteen hours later, celebrations finally end with a round of toasts for the graduate.

Dear Holly. What a pleasure to be here to celebrate this time with you! The teacher who spoke at graduation is precisely right that whenever two humans cross pathways they are both changed in ways that are not (always) immediately apparent. This is a powerful principle of life: when we realize and take to heart that this occurs, we may intensify the outcomes of these encounters through open, honest, and unfettered engagement. This engagement should be attentive, concentrated, and focused. Through this, any other human encountered becomes a collaborative partner in a dynamic creative process that is the essence of life. As is taught, the next person you encounter may be the Buddha, and thus, how you engage governs the potential for enLightenment. I wish you all the best in your near and far future; that the pathways you walk will be full of those transformative encounters; and that the transformations bring the breath-taking inspiration that makes life joyous. Life is a phenomena! You are phenomenal! At any point you have questions, answers, observations, or discoveries to share, I am happy to give you my attention. Thank you for being you! oxoxox jh

month swings into May seeming. no May Day celebrations here. the Red Scare still too enfolded in natal-national psyches. no bonfires like in dark-less high-latitude white nights.

sotto voce: Being fixated on the material aspects and ‘things’ that spin off from our activated and energized presence in this world is probably where you are going wrong in pondering the “art-or-not” question. Experiencing the energies that arise from creative action — they may come ‘packaged’ in a practically infinite range of forms — it’s more a question whether you (as an individual made up of the accumulated life-pathway that you have experienced) have any opening to the energies that are carried by that form. Technology mediates the expression of creative energies (technology is the accumulated set of mediatory pathways for the expression of creative energies). So, it’s ‘merely’ a question of what paths of expression and reception are open between you and some Other with whom you are in creative exchange.

following a day en route. Prescott, Phoenix, Denver, Kansas City, Columbia. Arizona, Colorado, Missouri. meet Deb in Denver, then in Kansas City. driving from there eastbound, on that strip of hydrocarbon excreta, Interstate-70. eye-seventy. recalling the towns reeling backwards from that usual west-bound drive from Clarksburg, Maryland to Golden, Colorado, all those years ago. the 32-hour road trips. arrive at the house. Nick doing laundry, the kids in bed. dialogue continues. sleep in. and continue the dialogue that started yesterday with Deb. mirrors of situations reflect, catalyze, frame possible practices, pathways, ways to go.

The faculty of voluntarily bringing back a wandering attention, over and over again, is the very root of judgment, character, and will. No one is compos sui if he have it not. An education which should improve this faculty would be the education par excellence. But it easier to define this ideal that to give practical instructions for bringing it about. — William James, Principles of Psychology

Bodenlos and Heaven. and the ascent of be-ing as the ground turns to vapor and dissipates beneath the standing feet. how will these thoughts images intertwine? the German, rolling off tongue, with a dropping and slowing lilt. the English, heavy, gravitational in its religious orbit.

walking out of the building where people work at maintaining a certain form beyond hypostasis, Venus is low on the horizon in the irradiated semi-darkness. the semi- arising through the human re-concentration of energies. Licht. Light. Life. das Leben. I look upwards, taking care to stop walking. is this, what I see, is this heaven? it is called the collective signifier: the heavens. what is there to see but the anisotropy of matter revealing its presence? we are coalesced ejecta of novae. Ich fühle mich wie im siebten Himmel. or is it in us? the Empyrean, lifting us, vapors, to the brightness that fills the sky in the days, at the same time as burning in our chests.

and that, though known, is not brought into the path, the way. in ascendant modes, the heart intuits direction.

The foreigner (and foreign) is the one who acknowledges his own being-in-the-world that surrounds him. Thus, he gives sense to the world, and in a certain way he dominates the world. But he dominates it tragically: he does not integrate into the world. The cedar tree is foreign in my park. I am foreign in France. Humankind is foreign in the world. — Vilém Flusser

Long day after another long day after another long day. Seeing faces materializing out of time and time and times again This is what the road brings, a movement into memory. Blizzard happening across most of the western mountains and plains. Driven by Pacific storms rolling in and intersecting with Arctic air masses. Colorado is no exception. Waking at Steve and Gaan’s place, a quick peek out the window shows flurrying snow piling up. And cold temps. Around 15 F. We hang for the morning, chatting about other friends, and life pathways. And politics and nations and economies and on.

Their place is perched on a small mesa, surrounded by juniper and piñon. Gaan had photographed a bobcat in the garden recently. The view was unbroken north to Pikes Peak and west to the Wet Mountains. Mmmm. They had to leave on short notice to meet the guys coming through the blizzard from Denver to clean the grease trap at the restaurant, so I packed up the truck and headed out as well, over to Bill’s place. It was snowing heavy, and Rt. 50 Was already bad, but I made it over where I dropped off the black walnut lumber (missing three pieces that were buried in the bed of the truck). It’s the remaining slabs of wood from the tree that I helped Dad topple and send out to a lumber mill in Frederick. Bill’s going to make a coffee table for me from the wood. We hung out for a couple hours — I gave him a couple 16×20 prints and we talked about plans for the coffee table. Around 1430 I figured I had better head out so I would at least have a chance to make it into the San Luis before sunset.

I-25 south to Walsenburg was nasty, and just out of Pueblo, a couple cars went ripping by me, three minutes later, one of them had launched across the deep median ditch and head on into opposing traffic, three other cars were involved. Two of them completely destroyed. All the windows were gone in the one that passed me and no sign of anyone in the car. Six or seven cars had already stopped, and I felt sick to my stomach, why am I throwing myself down this iced-over road at 55 mph? Why? I slowed and started to double-flash the on-coming traffic who could not yet see the accident, hoping to slow them down before they came on the site. I doubt some of them could stop. Another life done gone. Ambulances passed about 15 minutes later. A bit further down towards Walsenburg the road dried out, the flurries stopped and the clouds allowed some weak sunshine through. The sick stomach feeling persisted for awhile. Made phone calls, it’s Sunday, free minutes. Turned off onto Rt. 160 West to La Veta pass and the Valley. Temps, never high, dropping continuously. Made the far side of the pass right before sunset with some electric views. Stopped repeatedly to shoot with my substandard SLR. Through Fort Garland, following the circular roots of Blanca, the Valley clear, dry, and cold. The Crestones showing chill gray ahead approaching the Dunes. Then darkness. Empty campground. A ranger cruises through in his truck and we chat a bit. He promises to check on me around 10 am tomorrow.

The Milky Way slashed across the sky. A few Geminids, Jupiter and Venus setting a couple hours after sunset. Cold. Heat up a pot of chili that Bill gave me last night, mmm. Just the thing to be eating under these conditions. Arrange things in the back so I can make tea with cream in the morning without getting out of the bag. It will be brutal in the morning with a clear night at 9000 feet up and wedged between two sets of 14,000 footers. No sun before late morning at the earliest. Hanging in the cab writing this text. So far behind on the log. So many things gone down, so many people crossed paths with. So many stories told and heard.

Background for Research

While individual human presence in this world has fundamental repercussions on be-ing, it is the ever-present and synergistic exchange between humans — forming what I call a “continuum of relation” — that governs much of life. This energetic field of human relation is sometimes fraught with difficulties and complications in spite of the rich and necessary dynamic it brings to life. Technology, as a ubiquitous factor in mediating human relation, often dominates while presented as providing the only opportunity for mediated connection and interaction between humans.

Presence, as apprehended by the Other, circumscribes a range of sensory inputs that require energy (from the Self) to stimulate and drive. The efficacy and sustainability of human connection builds on the very real and tangible transmissions and receptions of energy between the Self and the Other. An interconnected plurality of dialectic human relation may be described as a network. These networks, made up of a web of Self-Other connections form the base fabric of the continuum of relation. Technology appears in these networks as the mediating pathway that is the carrier of energy from node to node, person to person. Technological systems also appear to apply absolute restraints on and attenuation of the idiosyncratic flows inherent in that continuum of relation. The discrete objects that populate the (technological) landscape of the continuum of relation and that modulate the character of communications are literally artifacts of a materialist point of view. A primary assumption in my research is that a materialist or mechanistic view of the world no longer suffices to adequately circumscribe the phenomena occurring within the continuum of relation. (more …)

seven visits to the pool, either Vesturbaer or Laugardalur, sunny after the fog rolls back by late morning. old folks doing aquarobics. what’s different in Iceland this time? seems all the crosswalks and corners have been improved with stroller and handicapped ramps. that’s new. more cars. more construction, more fancy flats. more of all kinds of stuff. food, furniture, more foreigners, immigrants or whatever. people with different colored skin. not just tourists. uh.

the economy is in pretty bad condition with inflation cranking up as is the case in Eastern Europe, around ten percent. the Euro is around 127 kronur, the dollar at around 85, this makes the prices for local things slightly more reasonable than on previous visits. bus tickets are the same as in Berlin, the swimming pool tickets when buying ten at a time are just EUR 2.00. not bad. but food prices are increasing on a weekly basis. economics. this was the situation when I lived here in the early 90′s. not pleasant. stagflation.

drop by I-8 gallery for a noisy opening of works by Hamish Fulton, and end up talking to a whole bunch of folks that I’ve not seen in years — Kees, Kristin, Ingolfur, and many others. strange to think how much I was into that sector of the society here all those years ago. how life makes pathways open and close.

and no visit to Reykjavík is complete without a stop at Hlemmer, the main city bus station, Iceland’s version of Port Authority in New York on a microscopic scale. the fringes of social behavior are relevantly displayed. notably, on this stop, a couple clothed teenagers demonstrating a variety tantric positions on one bench, faces making a range of slurping and sucking noises, whilst a Dutch tourist argues with the ticket lady about the bus schedule for the next morning. only the tourist is easily evidenced on the ambient sonic recording.

days spin into the weeks. and time begins to come to an end here already. so, trying to get in touch with folks, Palli, Sara, Magnus, and others. too short. and pathways too long. and there is no time to catch everyone. made it to a big opening at Kling og Bang with some former students and saw a whole slew more from the period of time I taught at the Art Academy between 1990-96. very nice to talk to some of them after this long gap. many are still active.

three years since that crippling accident. still walking, still talking, but still realizing that at any moment it could all stop. happy every morning that I can get up and make some tea whilst listening to construction noises in the neighborhood.

just back from Helga’s funeral service at the Seltjarnarnes Church and the reception at Hotel Saga after wards. sad to see the ones who grew up with that old way of living pass away, that long-ago generation. Helga was born in a dirt-floored sod hut in Svarfathardalur near Dalvík on Eyjafjördur just shy of one hundred years ago. she was the matriarch to four generations of descendants who follow her on the pathway.

while I will always be an outsider in this close-knit community deep in the North Atlantic, I will always be bound to the place through the people of this family. bound in the living and the dying, the movements, the step-wise step-fool wanderings along the rugged sphere’s surface, floating in a suffused crystal darkness. where replication and desertion become forces driving Light and spare living. messages arrive from all corners of life. direct in the face, through this and that face rarely seen, age-lines and sagging skin characterizing it all. eyes peering out from under graying crop. young ones dancing around, some so young that the dance has not yet begun in the newness of be-ing. but where eyes wide open take it all in to map pathways across pure soul. they take it all in. and the living move on, the ones who have left are there in memory as the ones who formed us.

I decide to release The Regime of Amplification: A Primer in advance of any hard-copy publication, with another chapter nearing its final stages, and several intermediate chapters forming more concretely. The following is the original ‘final’ text, although there will be a significantly altered in years to come.

This essay is built on the subject of one chapter in a book-in-progress titled “Energy of Being :: Dialogue of Creativity” which explores in greater depth many of the issues that are danced only Lightly around here.

KEY TERMS

TSS (techno-social system), Regime of Amplification, energy, amplification, attenuation, flow, continuum of relation, life-energy, life-time, evolutionary development, natural selection, self-organizing, radio, military systems, resonance, social energy bank, life-time=energy=life; attention=life-energy=life-time, feed-forward system, biochemical amplification, concentration, rarefaction, command-and-control … (to be continued)
(more …)

whilst Marx and Engels look on, Berlin goes about it’s business…

at home, watching NASA teevee. people on the point, at the peak of collective human expression into regions where life is not sustainable without complete protection. what does it take to make that expression? considering the sequence of flows which lead to the ISS, I am struck by the precision first of the activities of the EVA (Extra-Vehicular Activities). the level of controlled choreography going on between Ground Control and the astronauts. large catalogs of instructions are compiled to guide the Ground Controllers as they talk the astronauts through the precise sequence of every task. the degrees of freedom are extremely limited. precisely because of the fact that to make this kind of extreme (energy-consumptive) expression of the TSS (techno-social system), the flows of energy have to be on tightly-defined pathways, else they become diffused before reaching their goals. the more extreme the goal, the more control necessary to be applied to the pathway: a more rigidly defined pathway. is it possible to have an extreme expressive goal and not to need focused energy to get there? only where there is unlimited incremental energy sources available. focus seems a necessary constituent. and that is lacking in certain circumstances. focus. to reach extreme goals, or even mean ones…

across Berlin-Mitte and the Tiergarten to Charlottenburg and to the UdK seminar.

meet Karla briefly at a rather banal art event: Kunstinvasion im Blumengroßmarkt, Berlin-Kreuzberg.

idiosyncratic living is, by nature, an expression of a way of going. art (or the art world), as an accepted social function or framework in the techno-social system, puts specific limits on what protocols are acceptable and what not, it is important that the individual 1) realize this, and 2) that they do not allow those frameworks to dominate their expressive possibilities. a life-pathway is the primary expressive tool. the minute and daily form of life is the most indicative expression of an individuals presence and the possibilities of their expressive engagement.

It is sobering to think that we might be almost totally ignorant of the vast if dispersed sources of free energy which underlie our very existence. We may have more in common than we think with the medieval peasants, who could see the stars whirling in the sky but could not begin to figure out the connection between those stars and the physics of their everyday life. Like them, we may be doomed to essential ignorance in our lifetimes. (Many medieval people tried to imagine connections between the stars and their lives, but the results were quite embarrassing.) But if we develop the mathematical prerequisites and work hard and patiently and boldly to extend our real understanding, then perhaps someday our descendants will be able to attain a level of life that we peasants can hardly imagine. Alternatively, of course, the option of stagnation, fragmentation and extinction is also available to all species in the greater biosphere. — Paul J. Werbos

then get the news that Steve Cisler passed away yesterday. what a bummer. I always read his postings on nettime and a few other lists. Paul Jones has a detailed outline of some of Steve’s many activities. as an update, another blog came online for condolences: http://communitynetworking2008.wordpress.com/.

prepping for the performance tomorrow night. never feeling ready with only half my normal equipment. got the files, but no midi/usb controller nor keyboard. and not even the right software. will be winging it. and who knows about the audience. but whatever the case, Said gives one pathway!

Least of all should an intellectual be there to make his/her audience feel good: the whole point is to be embarrassing, contrary, even unpleasant. — Edward Said

holiday in Netherlands, Ascension Day. internet goes out. just after figuring things out with the next day’s schedule. meeting tomorrow with Carmin, Rob, Geert and Linda, uff.

several times, friends in Europe have expressed the sentiment that they should be allowed to vote for the next US president. I don’t blame them.

in a cafe. pretending that I am a normal tourist. visiting this place on a week’s break from the job. shaky premise. Chinese tourists, comfortable in their own skins, progressing to world dominance. while Amurika founders in scarce 225 years. street musicians sing “if you’re going to San Francisco, make sure you have some flowers in your hair…” or so. he’s Amurikan, maybe 40 years old. maybe more, maybe less. who knows. age becomes less knowable or even contemplated. as day after day there is yet another blank page let lie, while pretty girls smile and rub their lover’s backs. tattooed arms intertwined. and what of life trajectory, how it goes? year overtaking year. while an older guy sits down at the next table with a baby-fist-sized spherical knob on the top left side of his head. bulbous. the tattooed gal shows the dimple in her lower back to her lover. they kiss. each second of eye contact they have, I age a year. slowly sinking into anonymous senility. nothing to do but stare down the far horizon, if it could be seen at all here in the City, to spot any sign of Death approaching. but there are too many brick buildings framing the space of Rembrandtsplein.

actually the Chinese folks aren’t tourists, but part of a rather effective media machine — making a manifestation in Amsterdam’s main plaza on a Saturday. friendly, fair, peaceful. wow.

and what of encounter? where is the flow and energy of that? of immediate passion and spontaneous connection? what parts of Self are open and which are closed off?

and all the while, an Urban Screen commands the plein. why do they do this? dayLight does not reveal enough. and the colonization of public space from greater and greater distance as applied by the techno-social system continues. if the amplification/feedback loop is more immediate there is better reflection of local conditions. (clearly the feedback system is showing it is not adequate in providing the system with any real degree of sustainability. (how does a feedback system actually function to control — it needs analysis and interpretation of comparative state/conditions.)

so, dynamic equilibrium depends on analysis and awareness and attentive centered-ness. be-ing in the moment (and my own awareness seems so … narrow.) how to widen the scope of awareness? looking for alternative pathways. (got no imagination. to illustrate the issues, that would be necessary.

and the first clouds in two weeks shade the plein for a moment. the sycamore trees stop for a moment to consider how it is that they are here.

migrating realities, day two. people going WAY over time, people reading papers. understandable a bit when they are second language speakers, but I thought at one point, why not have a native speaker reading it for them? (it would be more understandable and wouldn’t require their presence). my hand goes up, I’ll do it! annoying aspect of, again, the meta-structures of the encounter. as do dominate all social encounters. but tend to restrict and form the formal.

situation in Lithuania. empty spots, people leaving. an empty landscape (compared to Central Europe), poor standard of living, life expectancy, wages, employment. not good. but the emptiness is a nice thing. the politics of emigration.

Johannes Deutsch: WDR cultural spectacle, Mahler’s Second Symphony, gala concert … (Ars Electronica, Linz, big-ass spectacle). with live manipulation.

(and with that, I quit taking notes) <>

the last evening was nice. the conference panel in Savannah, which I managed to do from Hubertus’ flat, across the street from GdK, was not so good. my intervention was in poor comparison with the power-point presentations some of the other’s did. but I just couldn’t bring myself to engage with that hyper-limited platform. it is so ubiquitous in the pathway it prescribes on a presentation. clearly, though, Adobe Connect, the collaborative platform, is also so limited and restricted to particular forms of hyper-socialized human encounter. although limits can stimulate creativity if there is a resonance between the two people who are connecting via that pathway. it doesn’t resonate with my be-ing. I don’t use it again. f-2-f resonates. minimizing encounters mediated by cultural spectacle. focus as close to f-2-f as possible.

the performance, as with most performances is fringe, a good concentrated group, but small, the young folks wander off when the Vilnius student crew leaves. some people had come after reading on the site of my connection to Stan Brakhage. interesting conversations afterward. and a nice denouement, wandering back down to Potsdamerplatz and so on home. running on adrenaline.

today ends with a longish wander from Gdk to Pariser Platz in the reception center for the Akademie der Künste, thanks to Hubertus. wow!