A DIGITALLY METAPHYSICAL CULTURE

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A DIGITALLY METAPHYSICAL CULTURE
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It came to me as I strolled the boardwalk at the n/s beach of Hampton Roads, where the first slaves disembarked in 1619;
I realized that I had to make my strolls later in the evening, since the beach goers were mostly a distracting, optical pollution-as well as a sensory pollution of their individual and aggregate dramas. Even the seagulls had abandoned the site! I wanted to sense just the waves coming ashore and the calm waters of the bay under a clear sky and relatively human noise-free environment. Realizing that except those enjoying their in-moment in the water with themselves, the others were there for the face-time they'd be having with their significant other and others, in general. At that point of cognition, I came to this point: the difference between the physical analytical interaction and the metaphysical remote 'digital' interaction of thoughts.

Much as when you have a remote AI-tech working on your device, so we have in each others' verbal accounts, by voice or by these printed words, a window to their remote reality. At that moment they are acting as an extension to our own senses. When done with a sense of empathy and empathetic sympathy, we have a virtual sense of the relayed experience of the past, the present or the projected.

Having the potential of this facility makes us a de facto network extension of each other. We are in the potential state of a psychic web of simultaneity with each other. That simultaneity, not only would enhance our temporal-secular dimension of space, but gives an implication that we are also a component of a grander, encompassing network than what we've developed as a narrow-visioned perception of our state of materialism with all its materialistic trappings-tangible and intangible.

In this "grander encompassing network" of intense psychic empathy and empathetic-sympathy our redistribution of our neural energies brings about a critical 'metaphysical mass' of energies, which I attribute to the manifestations of serendipities and synchronicities-the magic and the miraculous, asymmetric moments of fortuity. These fortuities, as a result of serendipities and synchronicities which are a result of the empathetic-sympathies come from an ego-minimizing altruism as a symbiotic to synergistic component of a data relay system of thought wave exchanges, being received and broadcast in this cosmic network.

With the lesser need for ego-oriented kinetic activity for having, possessing, and controlling; the structures we fabricate for these "altruistic, data sharing" will be less: a lineage preservation, sustenance, and maintenance-at its most benign, than as a an altruistic nihilism of sacrifice for the network's symbiosis and synergy benefit. That sacrifice is the single-focused exhaustion of one's talents and gifts within the incidental circumstances of this altruistic, empathetic organism of sympathy.

As an aside, to address the political administration of this 'empathetic order of sympathies', it would be a decentralized 'cellular relationships' of incidental, mutual, transactional needs. This comes about through growths of these cellular communications in a
100-Monkey-Syndrome resonance, which grows and has the coincidental connectivity with other congruent and sympathetic organisms-simultaneously-in both of their incidental developments. The Matrix of these connections become an informally instituted paradigm that evolves into the 'constitution' of these interactions.

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A DIGITALLY METAPHYSICAL CULTURE

It came to me as I strolled the boardwalk at the n/s beach of Hampton Roads, where the first slaves disembarked in 1619;

I realized that I had to make my strolls later in the evening, since the beach goers were mostly a distracting, optical pollution-as well as a sensory pollution of their individual and aggregate dramas. Even the seagulls had abandoned the site! I wanted to sense just the waves coming ashore and the calm waters of the bay under a clear sky and relatively human noise-free environment. Realizing that except those enjoying their in-moment in the water with themselves, the others were there for the face-time they'd be having with their significant other and others, in general. At that point of cognition, I came to this point: the difference between the physical analytical interaction and the metaphysical remote 'digital' interaction of thoughts.

Much as when you have a remote AI-tech working on your device, so we have in each others' verbal accounts, by voice or by these printed words, a window to their remote reality. At that moment they are acting as an extension to our own senses. When done with a sense of empathy and empathetic sympathy, we have a virtual sense of the relayed experience of the past, the present or the projected.

Having the potential of this facility makes us a  de facto network extension of each other. We are in the potential state of a psychic web of simultaneity with each other. That simultaneity, not only would enhance ou temporal-secular dimension of space, but gives an implication that we are also a component of a grander, encompassing network than what we've developed as a narrow-visioned perception of our state of materialism with all its materialistic trappings-tangible and intangible.

In this "grander encompassing network" of intense psychic empathy and empathetic-sympathy our redistribution of our neural energies brings about a critical 'metaphysical mass' of energies, which I attribute to the manifestations of serendipities and synchronicities-the magic and the miraculous, asymmetric moments of fortuity. These fortuities, as a result of serendipities and synchronicities which are a result of the empathetic-sympathies come from an ego-minimizing altruism as a symbiotic to synergistic component of a data relay system of thought wave exchanges, being received and broadcast in this cosmic network.

With the lesser need for ego-oriented kinetic activity for having, possessing, and controlling; the structures we fabricate for these "altruistic, data sharing" will be less a lineage preservation, sustenance, and maintenance-at its most benign, than as a an altruistic nihilism of sacrifice for the network's symbiosis and synergy. That sacrifice is the single-focused exhaustion of one's talents and gifts within the incidental circumstances of this altruistic, empathetic organism of sympathy.

As an aside, to address the political administration of this 'empathetic order of sympathies', it would be a decentralized 'cellular relationships' of  incidental, mutual, transactional needs. This comes about through growths of these cellular tissues of  a

100-Monkey-Syndrome resonance, which grow and have the coincidental connectivity with other congruent and sympathetic organisms in both of their incidental developments. The Matrix of these connections become an informally instituted paradigm that becomes the 'constitution' of these interactions.

Grace and being graced as experiential 'truth'

Truth equal manifest 'grace', and it won't be denied, repressed, or avoided for ever. Grace is that dynamic which vitalizes and animates all form. Attempting to do the formerly mentioned acts creates the tension of pressure to build up until it erupts, as what happened in '92 with Pinatubo in Pampanga Province. Grace is as tangible as it is incarnate, and its aggregated density in the abstract will create the constructs of the implicitly and the explicitly manifest. It is animistic as a part of all be-ing and is a blessing within those so constructed in their development to be the conduits for the effect of the presence if not the actual presence in action.

Have no doubt that there will be a consequence for this repressive inequity of this grace of truthful reality, as others realize that 'truth' is not an abstract but the undeniable experience.

Dedicated to:

Filipina-American #journalist #MariaRessa

Katotohanang pantay-pantay na ipinahayag ang 'biyaya', at hindi ito tatanggihan, maiinis, o maiiwasan magpakailanman. Ang grasya ay ang pabago-bago na nagpapasigla at nagbibigay buhay sa lahat ng anyo. Ang pagsusumikap na gawin ang mga dating nabanggit na kilos ay lumilikha ng tensiyon ng presyur na makabuo hanggang sa sumabog ito, tulad ng nangyari noong '92 kasama ang Pinatubo sa Lalawigan ng Pampanga. Ang biyaya ay nahahalata dahil ito ay nagkatawang-tao, at ang pinagsama-samang density nito sa abstract ay lilikha ng mga konstruksyon ng tahasang at tahasang ipinahayag. Ito ay animistic bilang isang bahagi ng lahat ng be-ing at isang pagpapala sa loob ng mga itinayo sa kanilang pag-unlad upang maging mga kundisyon para sa epekto ng presensya kung hindi ang aktwal na pagkakaroon sa pagkilos.

Walang alinlangan na magkakaroon ng kinahinatnan para sa mapanupil na hindi pagkakapantay-pantay na ito ng biyaya ng makatotohanang katotohanan, dahil napagtanto ng iba na ang 'katotohanan' ay hindi isang abstract ngunit hindi maikakaila na karanasan.

Nakatuon sa:
Filipina-American #journalist #MariaRessa

Romance, the compensatory emotional opiate for the former sibling/fraternal/sororal solidarity

Romance, the compensatory emotional opiate for

the former sibling/fraternal/sororal solidarity

 

If one wants to talk about the substance abuse that adversely

affects communities, put ‘romance’ at the top of the list. It is

the surrogate for the missing or the lacking public bonds that

are undermined by the mores of memes and the ‘substance’ of

the sexual act that places an emotional vulnerability onto one

(or more-for the more philandering!) for the undermined communal

bonds abandoned for the ‘rewards of intimacy’ with the one. Those

rewards ARE more intense than the previous altruistic affections and

loyalties of one’s pre-hormonal relations. Those former altruistic

loyalties had established a commonality of community among the

‘br’ers’ and ‘sisthas’. 

Societal demands had no use for the “one-for-all and “all-for-one”,

except as it served their institutional agendas and ends. As far back

as scripture, the exhortation (for economic expeditious reasons) for

such one-on-one cleaving, than group or gang cleaving was for the

mechanics of the economic order, than the organics of the communal

emotional order.

It’s quite interesting that the present resistance to the  cultural

homogenized organizational collectivization is probably the gasping

throes of resistance by those who see the organic themes of their

cultural expressions threatened by outside forces whose ways are

not only oppressive and repressive, but alien, per se, to their more

organic and implicit rules, than the fabricated rules and roles designed

not for empathetic relationships, but indifferent transactional ends.

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Adventures and the journey of a serial nomad pilgrim..

Networks of transactionality

Networks of transactionality of feasible necessities
Full pictorial text- http://b.link/docs186

 What we think ideally or utopian is moot to how we are bound in incidental feasibility to necessity.
                 
Very much as the diagram above depicts, whatever juxtapositional position of fate in which we find ourselves determines the opportunities (or limitations) of what we could do with those proximal to us, literally in space, and figuratively, in a time-concurrence [restricting myself to vernacular jargon is killing me!-Ed.]. Our abstract aesthetics, meant more for our own artistic speculations or practical mental gymnastics to resolve an immediate issue are irrelevant for the moment to moment incidental practicalities in which we act.

I can think someone is an asshole or full of shit, and think-to-believe that any who has sympathy for those views repugnant to me are on an equivalent level. YET, short of seeing someone in attire that is that repugnant to me, plus they in a non-emergent situation, demonstrating abusive behavior to me, there would be the dimensions in which I would share my time and knowledge (How to field strip an AR-15) with them in situations of mutual need between us or some gratuitous altruistic act by me done proactively and solicited to render aid and assistance to them.

Of course, this mindset runs counter to the purposes used on this and other public discussion forums. AND TO BE HONEST, it's not beneath me to intentionally mental masturbate directly or indirectly on someone's sense of order and propriety with my expressions. At least I will be aware of my gratuitous micro and macro aggressions, than get into ego-armor when someone responds with what I see as an unjustified aggression to my exhibition of a primal rant..

To a better idea and vision of transactionality...
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Empowerments

 

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at this link 

A 'Tool of Opportunity' or a 'Tool of your own 'Art' '?

 

A 'Tool of Opportunity'

or a

'Tool of your own Art'?

 

In a retrospective , I thought of the opportunity I could have had (under other circumstances) in being part of a multi-cultural, trans-national network of business partner entrepreneurs who’d have been micro-start ups funding activities in our home countries businesses.

 

The “under other circumstances” is a big caveat, since my own tract had been structured for another agenda, leaving me in a different mindset too busy seeking its own autonomy, let alone some form of “liberation”. To what extent would such a mindset struggling in another agenda order have been able to have conceived that opportunity. History showed it was not feasible. Is that secular result one which could have had an alternative process of the mechanics? Or, was that state of personal capabilities part of what was part of a necessary and organic, self-rehabilitating emotional metamorphosis in which I was an unknowing actor? That metamorphosis was based on my own latent thoughts and intuitions of something other than the materially-based strivings that would not necessarily have helped the prior noted scenario.

 

That other perspective base was just planted by my arrival on campus away from the direct influence of my home and hometown environment. The process of autonomy and what would be its purpose and meaning for me had just begun to gestate by the fertilization of my inserted entrance to the campus organic life.

 

As I look back through the years, getting rid of the intellectual exoskeleton of others aspirational paradigms for me would take another two-and-a-half decades more, so that the needed emotional inventory would have the space for me to be aware of the imperative to commence that inventory. Even with that, for two-and-a-half more decades hences I am still sorting through and reorganizing my emotional resources for other logistical ends other than I had previously thought and believed to be their purpose.

 

So, though it would’ve have been grand to have been that instrument of secular effectuation back fifty-plus years ago, the utilization for that instrumentation would have been, it appears, a coincidental serendipity of a distributional process of minimizing frugality, than from the excesses and successes of wealth, as had been expectations of others agenda. Because my (and probably each of our) psyche has its own process, which was alluded to in the 18th chapter and 47th verse of the Bhagavad Gita

That righteous duty is the practice of the art of being ‘the ethical expression of the soul’. That expression comes from the empirical experience and the intuitive insights from the trained and practiced, intangible  lessons of the empirical experience.

 

For that to occur, the individual needs to be given a  cognitive space of autonomy, so that they can discover and practice the talents that they have-their ’art’. In that autonomy of cognitive space, the individual’s mind is no longer at the indoctrinated or obliged service of others, but to the feasible and ethical potentialities that that space-in-time of cognitive autonomy allows them to have.

 

The ‘art’, which is derived from that space of cognitive autonomy, is the mind’s extension of itself for itself into the physical dimension of practice from the metaphysical of the hypothetical. That art, being the ‘expression of the soul’, is the closest thing  to the (or we becoming the animistic) extension of our cosmic origins.