Thursday, April 30, 2009

drayzmire gorge

In the Epoch of the Sungulls, the Chalice of Trelfontar was lost in the touch-kythe lines of Ausillinga, and I was duly plural with my anima. She is a delightful symphony of coherent endives, a polar linguistic phonon to my quark-charged star, an explosive commentary on the human condition, a principally laboriously network of isotopologous neurofluorofungus intersecting with my multiply quaternionic reticulated network of fire and acid, a flavorful water elemental radiating sublimely corroherent layers of astral iodine, a mutating matrix of sand castles, a prana trader on the shores of the Lohaspo River, in Sellinga Green, one throntear diombent of the Plumontale Stone Crystals. In the inner heptagonal sanctum when the symmetries were aligned and triality was comprehended, a plan of stunning clarity was concieved. To duly impart us both with reality, to trade old scores and settle old pains, a plan of such astonishing subtlety that even the neutrinos in Narnia were consulted for their opinions, the Seraphinian Culture, the Loardastrils of Kertetheron Green. The Lord Major of Aelzron, James Henry Ernest Baysbrock, and Harold Welxrab of Etokel. The sign said "Apocalypse for Hire", and I was ready.

Sunday, April 26, 2009

Vlurfked culture

The Vlurfked culture on Cruikthorne (five and a half throntears from the Greater Avylkinean Whorl, and subumbral to the Ferrallilars cluster) was one of the most touch hostile cultures known in this cycle. The Vlurfked prohibitions on touch bordered on the ludicrous: one, no one was permitted to touch their bodies: defecation and urination were handled by machines. two, mothers had touch-restrictors implanted and took specially formulated anaesthetics so that they did not feel the baby kicking, and childbirth was handled by teleportation. (when the child was ready to be born, the mother was injected with surgical nanites that cauterized the umbilical cord, and then the child was teleported into a birthing chamber.). Sex was handled by machine -- there is artificial insemination. Surgery was conducted by robots. The law of the land was that "no one may touch another, or oneself". In the Vlurfked culture, one could not touch oneself, so in order to scratch an itch, one was to use a scratching stick.

In 3:43;2.(114,1) of the Euphilline epoch, Umbrella dancers from Falandra, in the Tertiary Spray of the Greater Avylkinean Whorl, at the request of the Jyljafari minority on Cruikthorne, theymigrated to Cruikthorne to permanently dismantle the Vlurfked culture's enforced touch-starvation. by 5,42;8.(114.3), the Vlurfked culture reached teetering, and with the gentlest of touches, the Falandran contingent of Umbrella dancers pushed the Vlurfked culture over the precipice of touch. Now they are known as the Vlyssanghai. Once every spring on the eleventh of Eulemnius, the Vlyssanghai and Jyljafari celebrate their liberation by touch-fasting for a day, and then having a touch-smorgasbord.

Thursday, April 23, 2009

Sagahanta (pt 3.)

In the previous offering, there was a list of some principles of the ()'s Sagahanta (they would quickly disown it, claiming that after a while, that they're no one special and someone else is bound to come up with it, as prime numbers are transcultural objects), but this laundry-list glosses over (and perhaps gingerly fingers without actually comprehending, and this is not a problem, because it beyond the scope of the current offering) perhaps the inundatingly direct (and this is perspective dependent, and I am not in possession of the correct vantage point, being an outsider) idea about Sagahanta that outside researchers have grudgingly accepted (and that those who have gone native are equally as devoid of commentary and retroreflections thereof) that the coherence in both the personal and cultural level that Sagahanta induces / is induced by in the () is incomparable to the landmarks and bullwarks in the prehistory of their culture (or other cultures) before the Pax Epistemologica. They are without comment as a raindrop is lost in the ocean, as a melting snowbank merges with the water table, as snowflakes become thermohaline flows, as flames become steam become the absence of absence that is effervescent citricity.

Sagahanta (pt 2.)

The () have a lot of things to say about a lot of things. They have a very perceptive and perspective oriented cultural memory. The experiences of their society/cultural/what-have-you post Pax Epistemologica are -- and I hesitate to say 'rooted in', because they've got more on their plate than I have scope to say here, their non-uniqueness. Yes, there are other cultures that have waded in exactly these grounds, but they aren't common. The Frazjaxmire of Frazjaxmanthifor, the Nyhesserapun of Bovartis, and the Clymnepheres of Dryldgemuir Green come close, but haven't yet achieved the sheer we're no one specialness of the (). This is an exterior anthropological perspective: non-() anthropological researchers have frequently become enamored with Sagahanta, and this usually gives way to detachment. There aren't enough cultures that have reached the post Pax-Epistemologica state, and by that time, a general intellectual detachment has percolated throughout the species. Not speaking the language of the (), I am unable to provide you with an easy list of elements of Sagahanta, but there are some landmarks. Here they are, unordered. First: you're no one special, and you're nowhere special. Next: descriptive epistemologies are generally more useful than prescriptive ones: nature is not compelled to obey lambda expressions which you concoct concerning your anticipated future behaviour (or the behaviour of others). Then: dependent origination is fine, but no need to harp on it: nothingness is without the timbre of nihilism nor neither without the tint of wonderful indescribable ineffability. Furthermore: abstract philosophizing is a dead end. Be mindful of your physical world and your sensory diet first, don't get lost in a labyrinth of abstractions and mental constructions concerning the universe. Your beliefs matter: choose beliefs that make sense for yourself and your species in the long run, in terms of their effects and affect of your behaviour (a footnote to this says that before Pax Epistemologica people really didn't have much choice in what they believed). Finally, and cryptically: the absence of absence is effervescent citricity. ("effervescent citricity" is the idiom that we would say as "golden")

Sagahanta (part 1)

Sagahanta is a species-spanning quasi-religious quasi-scientific practice (it is what religion and science evolved into after the Pax Epistemologica) amongst the inhabitants of the third orb from the star Tellerengoa fifty five kiloparsecs from the Well of All Minds (in the Sazanaar Hypercluster), or thereabouts. It is practiced continually -- the acts of cleansing, calming, and purifying the mind are not held to be particular to any specific time of day -- in various meditation centers. There is no preaching -- that is to say, there is literature, but it's usually something that children gloss over at some point. The meditation centers come in a variety of formats -- and each is playing that format continuously for some fairly long period of time. They do change, but on the order of weeks and months, not of days and hours. Here are some samples of the types of centers they have: All centers share the same basic geometry, a very large room with different wood types demarcating spaces where the (and there is no word in English for this) may place brightly colored hexagonal towels. The centers are lit by solar power -- there are ultracapacitors and solar batteries to ensure a constant dim light all throughout the day and night. When (again, no English translation) is feeling in the mood, () goes to one of these centers to their choosing. Because of the resemblance to honeycombs, each center is generally called a Comb. The Drone Combs consist of () playing didgeridoo like aerophones. The Stillness Combs consist of () silently sitting down in half or full lotus depending on their physical health. The Drum Combs consist of lots of drumming. Occasionally there's a bash (whenever there's sufficient interest), and these Combs are combined -- but that is a rare and special event. The species (they are rather particular about not naming themselves, and have taken a point of when it comes to biological taxonomy, expressly not bothering with it -- overconcern with taxonomy was one of religion's detriments that they carefully excised in the process of undergoing their Pax Epistemologica, and they prefer not to speak about Sagahanta -- the closest English translation of the word is 'mind bathroom'. This species enjoys an immense amount of global coherence).

Sunday, April 19, 2009

language and emotion (you do not articulate words with the throat and vocal cords alone)

In Eeh Tristan Kermulyan's piece On Hominome Languages, Kermulyan offers the following thesis: "the fundamental formants and phonemes of hominome languages generally induce the same emotional contrails in all members of a particular species regardless of geographic distribution." Kermulyan defends this thesis by remarking: "the articulation of speech -- formants and phonemes and all -- results from the same physical processes regardless of the person, and therefore, the same tissues will be excited by similar vocal vibrations. It is pointless to regard a language as a random, historical arrangement of sounds without factoring in the emotional and physical basis of speech: words and phonemes which, through the patterns of their phonemes, excite similar vibrations in oral tissues, will have similar emotional valences, and this should be independent of the origin of the language, therefore we should expect to see patterns of phonemes with similar meanings from evolutionary distinct language lineages." Vhe also goes on to say "the m-sound in Om, Mom, amo" all have similar emotional valences. "erythro, rhodo, red, vermella". Kermulyan then goes on to say that what makes a language unique is the way it remixes these fundamental emotional timbre-hues into words and says that there is a lot of variation in which ways a language can remix them. He says: "if a child of one culture is raised from near birth in another, and knows only the language of the other, then all of its internal emotional-aural-hues will arise from the other -- this is to say that there the so called linguistic supremacy arguments that are offered by arrogant cultural partisans are manifestly false." he further goes on to say that he expects languages with similar emotional-timbre-hue sets to be harder to learn than ones with more distant remixes.

Saturday, April 18, 2009

future quantum music wells.

Tremulous offerings: a chronic catalogue, or perhaps a chronotopy cantaloupe. Be they the debrided, rejudged, somnolescent recordings of  Other Time, did we broadcast our ink-tracings across the rhamnescent oblong interrogatories at a frequency at or above one point three seven two times ten to the sixty one Hertz? Had our tea-machines been carefully (perhaps egregiously) collimated into a kind of directed biomechanical symphony of incoherent kinesthetical Ur-Skulpturs? The Sun-Daughter of the Irrigated Celery hid amongst the viridian tipped vermillion megaflora and transmitted Morse code in stationary photons into the void, preparing for an imaginary Mustard Rebellion? Her way is of studious and applied inscrutability. Of what controvertible focus were our equivalencies to be mated, or perhaps unfaithfully retransmitted by lossy reencoders? It's a dance, it's a directed arctangency graph, it's a intensity filter, it's the scent of marimba oil dissolved in carbonated glee, of the disbursement of oxygen by above megaflora, by the contemptible blowhards who occupy the Sav Faragandro Pub by Lvessy and 3 pi / 7 street, by the thin vaporous contrails of chance percolating through the green fields of Cassavarsis-on-Tovmire, prepending loss chess games and postpending amorous interludes, once again besmirching the noncrystalline asymmetry of time, waiting for a fervency that is neither attainable or attunable, and in that being the eidolons of noninured clemency, for their vows of thermal noise be abrogated against the wind, being understated like rotationally abjured jellyfish, awaiting that one perfect siphonophore, or just a lowly oxygen molecule dissolved in the surf: nay, says the hermit, for the sousaphone crows of distant smoke-puff cereals at two in the morning, prepared to provide some rather unusual deliverables, and in that, with no cormorant quorum available, does the radio wave diffracting neutrino offer any coherent commentary on the sleeping rocks: the show may go on, and the band may continue to play, but the sensory qualia of the show simply fail to impinge on the stones at all. They are silent witnesses, except those who are mined for materials for radios and music playing devices: their involvement in the process occupies a unquietly unique, and somewhat less than just, less than conscious but certainly not lost on sapients, position. The ore that would store the song in quantum states, rather than notes on paper, or cuneiform.

Thursday, April 16, 2009

developments in post-thukdam decomposition trajectories

Scines? What treblossé did Nyingmen Dzueghchon during the ninth prellinary gamurlchtlychaub archleflunque through the nasturtia of Garabassango? I hear it's in the pamphlet, hold on a moment, ah, here we go: Nyingmen Dzueghchon of Tyemkairo-on-Valvussung achieved a record thukdam of 30 days at the New Urzmire Medical Center, thirty days until she was at thermal equilibrium with the outside environment, a record accomplishment, but the deep meditators of Tyemkairo-on-Valvussung are working on some refinements to thukdam. Their Chief-of-Research, Abbot Vnezmuess Orthoa says: "In addition to thermal equilibrium, we are studying the material disposition of the body: worship of mummified meditators is akin to the worst materialism, exactly the sort of thing that we're stridently opposed to. There are a number of possibilities that we are considering here: we could put the body in a thermal depolymerization machine and spread the atoms over the ocean... for both the energy that sustained the meditator and composed the meditator ultimately derived from the sun, and we believe it shows disrespect as well as not being carbon-neutral to un-fix fixed carbon. While the return of the carbon to an unfixed form typical of cremation appeals to our older elements, we now feel that it is a primitive and disrespectful way of communing with nature: we do not disrespect the work of plants, and to unfix carbon would be doing so. Another way of accomplishing this would to develop a sort of slow fungus, that only finds the bodies of those who have achieved thukdam appealing to incorporate. We admit that the thermal depolymerization scheme is *fast*, but we are interested in finding a carbon-neutral to positive way that is slow and advantageous over decomposition, therefore the notion of a fungal garden of the dead appeals to us. They would slowly become ecosystems".

Monday, April 13, 2009


Tinjur? A bottle of salt? A purified messenger? A call to arms? Oh dearest me, the pleonasm of the deonticists might have come to be true? There's a campaign that wants large scale changes, whether great or small, and their not gradualists. Their solutions are shocking, rapid, and very risky. The chance of something wrong happening is pretty great, and unless their art is refined to ultraprecision then accidents and malfeasances of a most undesirable sort are likely to occur. On the more relaxed side of things, there are those who want to take little baby steps from here to there, and are not at all willing to go up steep learning curves. It's not so much a matter of being accepting of change or not, but it's about being more able to cope with the learning process, and the willingness to cope with extremely steep learning curves is probably more valuable than a simple allergy to change.

Monday, April 06, 2009


"anthroposis" is the state of being disgusted with humanity, and not sure of either one's epistemology to, or relation thereof with it. In Verdler & Rhynckoff's /Survey of Anthroposis Treatments/ (Vozgfe Press, New Yondroborough), Arnhec Crauille concisely describes anthroposis as: "the disgusting taste that humanity leaves in your mouth, dry, pasty, like pease porridge durian paste, and as a member of humanity you struggle with this once in a while. It's a sad fact that it's a scourge that is difficult to rout out because it's a member of the family of problems that do not easily effervescent solutions, though one must combine a wide variety of syncretic antidotes to oppose it: encouraging citricity, being wetter, eating fresh leafy vegetables, listening to music with a large bass component, being more open to touching people and being touched, being more tolerant of a diversity of opinions, eating a larger variety of foods and opening one to a wider variety of sensory stimuli. In the Internet Age (thankfully over!) the practical memetic currency of anthroposis was "lulz". It is shocking how long it took to recognize the pasty incoherence of lulz, as well as the fact that it is symptomatic of a precessionary nihilism and general disregard for other people. It is interesting how people's cultural radars were initially retargeted after the Second Pax Cultura to the insidious and not easily addressed pathology of lulzculture. We are fortunate to have a wide repetoire of tools to detect anthroposis and treat it. The research of Byzzkjien and Dronderferry has showed that by targeting sex-starvation and anthroposis together, the incidence of cancers in a society (controlling for other factors) can be reduced by three orders of magnitude. Targeting anthroposis in school age children reduces bullying significantly. We are fortunate to live in a day and age when we are lucidly aware of it."