The End of the Twins Cycle

Now the Social Fascists in the name of that god-damned LORD suspended my Twitter https://twitter.com/asheraXonline!

I will NOT help them! Be they dead and Amen!


I am anyway through. Just read!

A failed experiment - in my case it fulfilled its aim nevertheless. The massification was the mistake but this was forseeable already in the year 2001 (Sao Paulo). The old and rotten social structures were reestablished and started to moderate the avantgarde, finally strangulating it! The stink normal daily fascism... universal! The Mess Media!



BBCC - Palestra, 06. Novembro 2001

                                                                                    Magistra Dr. Rabea Alienne Uchtmann

CENTRO INTERDISCIPLINAR DE SEMIÓTICA DA CULTURA E DA MÍDIA

Temporalidade negativa e Incomunicação . Um conceito dos valores e as suas implicações

No ano passado biólogos alemães descobriram que as abelhas medem a
distância entra a colméia e uma fonte de alimento pela complexidade das
estruturas e do colorido da fonte de alimento. Uma fonte pouco estruturada e
unicolor parece mais perto do que uma fonte multicolor, porque a duração da
dança de uma abelha regressando depende da complexidade da fonte. As
abelhas informadas pela dança precisam de mais tempo para reencontrar uma
fonte multicolor do que uma unicolor, ainda que ambas as fontes estejam
objetivamente à mesma distância (WK 12.02.00).
Apenas num segundo olhar, na vida e na comunicação humanas parece haver
procedimentos comparáveis. Enquanto os humanos tendem a procedimentos mais
simples como violência, pornografia ou uma sociabilidade estreita, menos
estruturada e menos diferenciada com polarizações mais simples, eles têm
dificuldades com as estruturas complexas da vida, da política, da democracia, da
cultura, incluindo a arte e alguns setores da ciência.
Formas simples possibilitam e garantem uma proximidade entre ação e reação e
precisam apenas de imagens simples para a sua mediação. A maior parte da
comunicação da mídia funciona deste modo e a comunicação e a sexualidade
cotidianas também.
Aqui o fluxo da informação é rigoroso e o receptor humano dessas informações
reencontra a sua fonte pelo feedback mais rápido. Isto é, ele pode incorporar e
comunicar estes procedimentos mais simples sem dificuldades. Isto não é um
problema, enquanto o objeto da comunicação é elementar tal qual a alimentação,
o clima ou as situações simples. Mas é impossível de comunicar circunstâncias
complexas ou culturais dessa maneira. A complexidade precisa de um outro modo
de comunicação, um modo teórico, semiótico e simbólico; por exemplo, os modos
processuais do saber e da arte. Este modo é o modo da individuação e por
conseguinte das distâncias.
3
A semioticista canadense, Edwina Taborsky, aponta para duas forças
fundamentais em todos os processos existentes em nosso cosmos: a força de
inércia e a entropia, que funcionam como o fundamento de todos os processos da
organização codificada. Inércia é um processo codificador, que atua nas
operações de repetição e de reversão. Estes processos são alocais e atemporais
e arranjam formas mais estáveis da informação. O outro tipo de processo
codificador - chamado entrópico ou termodinâmico - opera com o único e o
irreversível e produz formas diversas e solitárias da realidade. Processos deste
tipo, pelo contrário, aumentam a complexidade e a diversidade.
Ou seja, nós precisamos de ambos os processos como processos gêmeos, talvez
já representados nas plasmações xamânicas, na árvore do mundo e no símbolo
do caduceu, na serpente dupla e na esfera emplumada em sua ponta, como
expressão de um processo de cura interna e externa.
Segundo o modelo do semioticista checo, Ivan Bystrina, desenvolvido a partir dos
anos 70, há duas realidades, a primeira realidade e a segunda realidade. A
primeira realidade conta com todos os sistemas estruturais e/ou codifcados que
não nascem no sonho, no jogo, nas variantes psicopatológicas, etc., isto é, que
não nascem nos processos psíquicos ou culturais. Essas capacidades formam a
segunda realidade. Segundo seu modelo, os sistemas anorgânicos não são
codificados, mas estruturados. Apenas nos sistemas biológicos primitivos e
intencionais o conceito de código faz sentido. Conseqüentemente, Bystrina
distingue três qualidades de códigos: códigos primários, secundários e terciários
ou, mais resumidamente, os códigos biológicos, etológico-sociais e culturais - que
levam sucessivamente da primeira realidade à segunda realidade, ou, nas
palavras de Taborsky, da inércia à entropia.
Já nas primeiras estruturas biológicas a entropia oferece possibilidades para
alterar as regras primordiais, isto é, funções com um conteúdo projetivo (Wettstein
1983:243ff) ou protopsíquico (Rahmann 1972:14).
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Essas atualizações protonarrativas - isto é as atualizações projetivas ou
protopsíquicas - são mais relevantes na evolução do social no sentido etológico,
no sonho com a alma e na psique. Podemos olhar para toda a evolução biológica
como capacidade protonarrativa e para a evolução da cultura como capacidade
narrativa. Taborsky entende toda a evolução como mediação entre inércia e
entropia, e Bystrina afirma que os meios dessa mediação são os códigos.
É evidente que os três níveis de códigos interagem nos humanos: nós existimos
num mundo triplo e temos de balançar entre a inércia e a entropia. Não é possível
acabar com um destes códigos em benefício dos outros. Essa possibilidade é uma
ficção de certas religiões, das ideologias e de alguns princípios das ciências
modernas, particularmente da genética e da teoria de informação.
Essas disciplinas científicas que nós podemos olhar atualmente como as
disciplinas fundamentais, procuram explicar e dirigir todos os processos vivos,
incluindo os processos imaginativos e culturais, por meio dos códigos simples e
restringentes.
Os códigos primários ficam muito perto da inércia e impõem termos homogêneos
na explicação de ambas as realidades. Um conceito mais evidente é o de
informação, que deve explicar o mundo todo. Mas (e isto é importante), por que
muitos humanos crêem na informação?
A informação é a sucessora da religião e da ideologia. Como as outras, a
informação oferece trajetos curtos nas explicações e liberta dos pesos da
individuação e das distâncias. E essas distâncias se dissolvem, caminhando em
direção à inércia, numa ordem homeostática e, por isso mesmo, mortal. Nessa
ordem, nenhuma vida é possível. Apenas a entropia natural tornou possíveis os
processos proto-narrativos, narrativos, a evolução, e, finalmente, a individuação.
Já Elias Canetti (1980:14ff; 30), o ensaísta rumeno e cosmopolita, falava sobre a
libertação dos assim chamados lastros de distância pela ideologia e pela
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proximidade. No conceito de Canetti - elaborado antes da era da informação - uma
arquitetura monumental, como a arquitetura do nacional-socialismo, tem a missão
de produzir essa proximidade. Os prédios poderosos fazem dos indivíduos uma
massa coerente, uma coletividade de excitação com o objetivo de descarregar as
tensões no momento da densidade máxima. Esse momento é ao mesmo tempo o
momento paradoxal da informação máxima; com o colapso do indivíduo, a cultura
vem abaixo.
O valor mais elevado nessa concepção é a proximidade ou a imediação que - por
assim dizer - faz as danças mais breves. Paul Virilio fala sobre a paralisação
furiosa. O cultural pura e simplesmente será um prelúdio, a embalagem da
informação restringente.
Aqui o cultural indiscutível recebe o valor do velho, do lento, enquanto a ideologia
ou a informação recebem o valor do novo como estrela do norte e pico da
evolução.  Mas por que existe a aspiração em alcançar os estados muito próximos
da inércia? É uma tendência natural do cosmos ou dos humanos?
Eu acho que essa tendência é um dos resultados da disciplinação social que vem
agindo desde milênios. O poder religioso ou ideológico que parte de uma massa
coerente é mais fácil de controlar do que o de aglomerações de indivíduos. Nos
processos de seleção eles expelem todos os que se recusam a ser parte dessa
massa coerente.
No seu filme „Os 120 dias de Sodoma“ Pier Paolo Pasolini mostra um modelo
inicial e concentrado para interpretar esse mecanismo de seleção.
O lugar dos acontecimentos é uma fazenda na Itália na era do fascismo. A
fazenda é alienada totalmente do mundo, de modo que a gente não pode obter
uma indicação do lugar. Isto é Itália? É fascismo? Todas as perguntas têm alguma
relevância aqui. Pasolini descreve um lugar no vácuo, um universo concentrado,
não uma u-topia, mas um topos superlativo.
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Neste super-topos alguns sign-makers (Peirce, C.P. 3.433) ou significadores, ou
seja os soberanos da fazenda, adestram um grupo de jovens pela tortura até a
morte. Somente algumas pessoas bem comportadas e escravas podem sobreviver
ao procedimento num espaço novo, virtual, atemporal e absoluto, num espaço de
interlocução eterna, de boa dominação e de boa escravidão.
Pasolini mostra o mecanismo totalitário que nós conhecemos de todas as
perseguições e seu resultado ideal. Esse resultado é a massa coerente de Canetti.
Mas um problema permanece neste modelo; é o problema dos significadores.
Apenas a idéia da informação não precisa deles e acaba solucionando o problema
pela abstração.
Em julho de 1993, no jornal semanário alemão Die Zeit (o tempo), publicou-se
aquele ensaio do filósofo Ernst Jünger com o qual se inaugurou o catálogo da
Bienal de Veneza do mesmo ano. Aqui Jünger descreve a passagem da era da
ideologia para a era da informação. Jünger escreve:
„Quando os poderes da natureza se confrontam entre si, isto não se dá sem
hierarquia. Figuras hercúleas, centáuricas e prometêicas começam a surgir, e à
frente delas, o trabalhador. A técnica é a sua farda. Como língua mundana a
técnica livra os tri-arianos (no original: Triarier) de sobrecarregarem as suas
cabeças com as cifras do alfabeto, talvez até do ensino obrigatório em geral...“
(1993)
A técnica a qual Jünger se refere é a técnica dos computadores e da rede. Ele
olha a imbecilização crescente como espiritualidade, e escreve:
„Na verdade a ascensão da espiritualidade é muito perigosa, mas também é capaz
de fornecer a senha secreta que evita o aniquilamento, por exemplo, que evita a
guerra, a qual reduz a uma mudança de fórmulas. O vencido abandona a batalha
como num jogo de xadrez...“(1993)
Com essa argumentação Jünger simpatiza com o fundador da teoria da
informação, Shannon, que visualizou a unificação da teoria da informação, com a
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genética e a teoria de comunicação, sob os augúrios geopolíticos e eugênicos. A
cultura que anteriormente explicamos, vista como embalagem da informação,
será, no conceito de Shannon, a redundância que terá a função de resguardar a
informação contra dissipação.
E aqui podemos começar a interpretar o filme „O Amigo Americano“ de Wim
Wenders - ou a respectiva novela de Patricia Highsmith -, com base nas
explanações acima.
Com a farda feita de dados falsos sobre o estado de saúde e a experiência de
vida, o agente Tom Ripley cria uma eficiente simulação e - simultaneamente com
as fórmulas e dados médico-técnicos - um universo concentrado no qual o
protagonista será apenas um assassino, morrendo no final. É evidente que o
protagonista aceita os trajetos curtos da informação técnica pretensa sem muita
crítica. Neste modelo o poder atua indiretamente e se oculta atrás da informação
falsa e da objetividade simulada. É a magia dos dados e a crença na informação
que criam uma esfera mais densa e poderosa, uma esfera da informação - uma
infosfera - executada com alvos determináveis.
O poder indireto não precisa dos soberanos para realizar seu conceito de
realidade, mas dinamita seus próprios caixilhos pela informação, ou seja, pela
desinformação. Mas apenas neste momento, com a informação absoluta e
pretensa - num estado da incomunicação -, o protagonista é livrado dos lastros da
distância pela proximidade, passa a existir sem mediações.
Essa informação e o código criado nessa base têm o direito de criar as próprias
formas e eliminar as suas estórias e histórias, num processo de putrefação que
produz a sua realidade singular e incomunicativa. Neste processo o código
fornece a substituição virtual e positiva para si próprio e o negativo equivalente
não tem o direito de ser realidade. Aqui a dinâmica própria está condenada a
morrer diante da virtualidade.
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Os modelos descritos por Jünger e no filme „O Amigo Americano“ são
desdobramentos posteriores se comparados com os modelos de Pasolini e de
Canetti. Os quatro processos descritos são operações de inversão, nas quais a
realidade e a virtualidade trocam os seus valores. A virtualidade se mostra mais
forte que a realidade e obtém gradualmente o status da realidade segura. A
virtualidade, como código, suga as formas da realidade que, por sua vez, parecem
irreais e virtuais. Mas os modelos de Canetti e de Pasolini precisam de uma
localidade real para a sua realização, uma arquitetura também real e soberanos
verdadeiros.
Apenas o conceito da informação dos outros modelos possibilita uma dinâmica
automática, uma lei natural da expulsão. À primeira vista, os meios ideais para a
fabricação e a descarga dessas informações densas são a televisão e a „internet“
que, como mass-média do futuro, é mais rápida que a televisão ou a revista. Isto
é, a rede - pelo clique no mouse, no chat e pelo feedback nos foros interativos
facilita trajetos curtos e restringentes de codificação. Na arquitetura virtual da rede
páginas e foros com conteúdos violentos, brutais ou simples têm a mesma
distancia que as páginas culturais e complexas. Mas existe a atração dos
conteúdos simples e os usuários visitam-nos com freqüência.
Nos dois últimos anos eu pesquisei, por exemplo, as estatísticas das palavras,
buscando por meio do mecanismo de busca „Fireball - Alta Vista“ e pude
comprovar a hipótese acima. Mas, essas informações da rede trazem efeitos e
conseqüências, descarregam-se como nos outros modelos?
É evidente que a rede, mais do que a televisão privada, influencia a imaginação e
a atitude sexual. Também aqui o colapso das distancias leva às formas
indiferenciadas que minam a sintática e a semântica sociais. Já desde 1968 os
teores iluministas e de esclarecimento foram reduzidos em favor da liberação e da
educação sexual, provavelmente com a intenção de esvaziar a energia política
dos movimentos sociais e culturais dessa época. Principalmente o cinema e as
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revistas daquele tempo realizaram esse trabalho. Em paralelo, a violência dos
filmes aumentou e hoje podemos assistir os filmes brutais e pornográficos na
televisão na sala de estar e no dormitório.
Em fevereiro do ano passado dois jovens de 20 anos abandonaram o jogo. Um
norueguês e uma austríaca combinaram o seu suicídio conjunto num foro da rede.
Aqui o rapaz buscava a companheira de suicídio e a encontra. A jovem foi para a
Noruega e ambos saltaram de um rochedo. O ministério público da Áustria
verificou que ambos viviam isolados com interesses comuns pelo romantismo
negro e gótico. Uma outra participante desse foro disse na entrevista que também
ela iria buscar um companheiro de suicídio, que também ela queria saltar.
Desde então está claro que ambos foram apenas o começo de uma série de
suicídios com as raízes nos foros da rede.
Na rede existem muitos foros temáticos como os „foros de suicido“ com conteúdos
negros, religiosos, ideológicos, pornográficos e violentos que facilitam uma
socialização extra-escolar despercebida. Aqui um darwinismo nebuloso e o
ocultismo pregam o sobreviver dos mais fortes. No suicídio as energias
concentradas da rede descarregam-se na implosão dos indivíduos numa
sociabilidade final e incomunicativa; é a sociedade da morte. E finalmente o único
forte neste jogo é a rede mesma.
A cultura como cobertura e embalagem da informação não tem uma realidade
própria. Apenas suportar como simples inconsciente da informação, ela está
fadada a finalmente desaparecer.
Ernst Jünger já escreveu desde 1920 sobre um processo mais extenso do que o
fascismo ou comunismo, e que ambos são somente a superfície desse processo
inexorável. No seu final os trabalhadores ( veja já em 1932 o seu livro Der Arbeiter
/ o trabalhador) ou os triarianos (1993), nas suas fardas técnicas triunfarão. A
seleção elimina todos os que não pensam em fórmulas, informações ou códigos
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restringentes. Só a cultura como um todo tem de seguir o caminho do romantismo
negro como o inconsciente da informação.
Essa tendência marca o fim das estórias e da história como os filósofos pós
modernos as enxergaram. Em relação às metas, cada forma da temporalidade é
péssima e negativa e precisa ser destruída pela rede atemporal.
Compreendido na esteira de Platão em todos os modelos mostrados, o código
atemporal e a forma temporal são separados, mas a forma procura o código que
aqui somente é imaginável como forma estática no outro mundo. Na morte a forma
imperfeita liga-se com o código perfeito. Mas este código é uma ficção, um nada,
um vácuo; isto é, este movimento da forma não pode produzir imagens dos
processos mas da morte.
Nestas construções o código é uma matriz, a eternidade sem história que ocupa o
futuro. Em presença da eternidade todas as formas são insuficientes e
insignificantes. As suas estórias e histórias não têm relevância em face do código
inercial desta interpretação.
Neste processo o tempo ou melhor - a temporalidade - que é a característica
essencial dos processos vitais, próprios e narrativos, vai entrar em curto- circuito e
receber um valor negativo. Nos podemos designar este conceito como
temporalidade negativa.
Na temporalidade negativa a flecha do tempo, que é mais relevante em todos os
processos narrativos e evolutivos vai inverter e o tempo será uma idéia espacial
ou, mais precisamente, de um espaço absoluto que parece infinito e fractal. Aqui
somente imagens e pessoas simples e menos estruturadas podem sobreviver e
operar, porque todos os textos mais estruturados precisam muito tempo, vale
dizer, estes processos de cognição e de codificação necessitam tempos mais
longos.
11
Dessa maneira a informação dirige-nos para trás, para o começo do cosmos e da
vida. Os sonhos perdem suas estrutura mitológica. O filosofo Friedrich Nietzsche
falaria a respeito do regresso do mesmo, ou o retorno do igual. No sentido dessas
exposições este mesmo é o regresso da informação, desconcretizando a cultura
que pode sobreviver num mundo dos trajetos curtos somente como estrutura
sugestiva. Mas nessa estrutura sugestiva nenhuma cultura é possível porque toda
cultura precisa, para começar, da codificação narrativa e mitológica.
A antropóloga Wendy Doniger O'Flaherty considera que o narrativo funciona nos
sonhos de outra forma do que nos mitos. Porque nos sonhos falta a causalidade,
aqui o fio de Ariadne está substituído pelas imagens sugestivas. Nos sonhos não
há provas, porque provas precisam da estrutura esquelética da causalidade.
Apenas os mitos acrescentam aos sonhos essa estrutura que possibilita as
provas.
Pelos organismos primordiais essa estrutura de escapar da inércia foi a célula com
a membrana e o interior com seus conteúdos projetivos ou protopsíquicos. E para
os homens como criaturas culturais essa estrutura é o mito.
Todo código precisa de uma superfície, uma membrana como diafragma osmótica
e semipermeável, como margem e borda. As raízes biológicas encontram-se na
estrutura celular e no código genético. No nível da cultura há as semiosferas
(esferas semióticas) dos indivíduos e dos grupos diversos como espaços dos
signos, dos textos, da alma, da psique, da arte, da sociabilidade e as suas
relações. Também cada semiosfera atua como margem e borda, como membrana
semipermeável.
A infosfera universal não pode operar processos de signos porque os signos
existem num nível dos códigos mais alto que o da informação. Mas podemos usar
a informação numa alquimia primeira e semiótica, como anulação ou inversão
desta temporalidade negativa.
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Bibliografia
Bystrina, Ivan (1995)
Tópicos de Semiótica da Cultura. São Paulo: CISC/PUCSP
Bystrina, Ivan (1989)
Semiotik der Kultur. Tübingen
Canetti, Elias (1980)
Masse und Macht. Frankfurt/M.
Doniger O'Flaherty, Wendy (1984)
Dreams, Illusion and other Realities. Chicago
Jünger, Ernst (1932, 1982)
Der Arbeiter, Herrschaft und Gestalt. Stuttgart
Peirce, Charles Sanders (1931-1935, 1958, 1960)
Collected Papers (C.P.). Cambridge, Mass.
Rahmann, Hinrich (1972)
Die Entstehung des Lebendigen. Stuttgart
Taborsky, Edwina (2000)
Evolution des Bewusstseins, in: Dirk Röller (ed.) Der Mensch kommt aus dem
Wasser. Lüneburg
Translation by Roger Uchtmann
Virilio, Paul (1992)
Rasender Stillstand. München, Wien
Wettstein, Roland Harry
Kritische Gegenstandstheorie der Wahrheit. Würzburg
Jornais, Televisão e Internet
Die Zeit, Hamburg 1993
Weser-Kurier, Bremen 12.02.2000
Nordwest-Net (www.nwn.de) / dpa 24. / 25. 02.2000 (Selbstmord im Internet)
Spiegel-TV 27.02.2000 (Selbstmord im Internet)

Today is the birthday of my doctor father Prof. Dr. Ivan Bystrina. The pic shows him at Sao Paulo in the 1990s. Former Director of the Institute for State and Law, Charles University Prague, then founder and Director of the Institute for Communication Theory and Semiotik, FU Berlin.

The idea of "Temporalidade Negativa" then led me to "Atlantis Prime" after various discussions of the matter with mathematicians, physicists, and physicians - it was endophysics.

One cannot avoid to assume activities of inner spaces (incl. dream, myth etc.), and this implies a macro quantum entanglement order.

The cardinal of living things is not a centralized coded structure but the semipermeable membrane.

A circumference must be before the unit (1), a unit cannot be without boundary. So the boundary must be a negative decimal fraction first.

I assumed a “double bang” and thus a “double rim”:

NV > exe* = 1(x=g-2g)

NV is the “NU” = n-velocity
e* is a “Whitehead Electron”

Aͤ (pi) = e* + k


Aͤ = Ape of Thoth

(last revised October 8, 2019)

Originally published here:
http://www.birthofgaia.com/t254p105-the-legacy-of-thuban-omni-science-de-alpha-draconis-omega
New location: https://asheraxonline.tumblr.com/post/125662255478/atlantis-prime
Now location: here

All this, and the Lucerne Conference, was in the forefield of the "Hawking Radiation". We do not need another Hawking! They are not right in the garret! Nothing they understood! Cripple philosophy and cripple psychology! As if Hawking would have liked that, driven into metaphysics by immobilization! Your s**t caring!

As I already wrote several postings ago, to comment the death of Hawking, I do NOT assume a black hole (probable wormholes are different) but a bowl, a super-bowl! In a certain state information behaves like mass and causes gravitation.


Magistra Dr. Rabea Alienne Uchtmann

Visions of the Emerald Beyond [1]

5th Lucerne Conference on Consciousness, Physics and
Arts, ‘Space, Time and Beyond’, January 18–19, 2003

Every two years René Stettler, director of the Neue Galerie of Lucerne, organizes a symposium at the Lucerne Theatre for scientists, philosophers, and artists to present and discuss their approaches on a special topic of interest to the general public. These events give space and time to interdisciplinary discussion, and the New Gallery sees itself as inducing series of experiments, creating as it were a series of ‘laboratory situations’, with varying mixtures of ideas and theories, for a public of between four and five hundred people. This year’s laboratory was labelled ‘Space, Time and Beyond’ and led deep into the realms of the Beyond.

I was invited to chair Benny Shanon’s lecture on ‘The Antipodes of the Mind’, a conception inter alia revealed in sessions with the Amazonian shaman’s drug Ayahuasca. The term ‘antipodes of the mind’ had already excited my cognitive capacity while making preparations for the congress, and I started to associate or bisociate (in the sense of Arthur Koestler) and to connect the antipodes to my concept of oppositions on the mytho-cultural level (see below) of codification. I did the same with the other suspense-packed lectures and purpose here to review them from my own processual ‘floating standpoint’ as semiotician and anthropologist. Thus this report is rather an essay on my impressions that also draws on the discussions I had with the lecturers, visitors, René Stettler and sponsors, as well as my own thoughts and ideas.

Just after the symposium NASA released what it called the best ‘baby picture’of the Universe ever taken, by scientists  using the Wilkinson Microwave Anisotropy Probe (WMAP). They found that the contents of the Universe include only 4% atoms (ordinary matter, stars, planets, water, plants, animals, our bodies etc.), 23% being of an unknown type of dark matter, and 73% a mysterious dark energy. The composition of this remaining 96% of the universe is unknown,beyond material, as yet resisting further explanation. Are the 4% ordinary matter perhaps those ‘Islands of Tonal’ immersed in a vast ‘Ocean of Nagual’, as the shaman Don Juan once explained to the anthropologist Carlos Castaneda? Will we find there the roots of consciousness itself? Is this the realm of gods, dreams, contemplation, synchronicities and drug experiences? Are the possibilities for star gates, artificial wormholes and time travels are situated there? Is this dark ‘Nagual’ beyond the walls of recent measurement in the physical sense perhaps to be explained as some kind of macro quantum vacuum state?

For centuries the Beyond had been the domain of shamans, myths, religions, philosophy, arts — and latterly of psychology — which served and tried to satisfy the more subjective parts and absolute questions of our existence. The hard sciences occupied the other, objective half, and from this point of view the universe looked like a clockwork orange, with stolid mechanics irrevocably working underneath and above an apparently vivid skin. But about 1925 physicists discovered that their ‘particles’ were no billiard balls at all, no marbles with only physical qualities, but had a wavelike aspect as well. This was the birth of quantum theory and the physical conception of the dualism between the objective particle and the subjective wave.

Werner Heisenberg suggested that the older theory could be rescued by converting ‘numbers’ to ‘actions’. However, this revision effectively changed the location of every particle to a cloud-like structure: the motion of each particle, and also the motion of the centre of every visible object, was described no longer by a simple trajectory in space and time, but instead by an evolving cloud that tended to expand to a size that could extend over meters, or kilometres, or more,
in conflict with experience. This difficulty was resolved by introducing into physics the concept of ‘participant observation’ of ethnological fieldwork. Thus also in physics an associated dynamical process that was governed by these
‘observing’ but also ‘narrative’ agents, was thought as imperative.

This process, which functions as a top-down action of the agent’s mind upon his brain or any other ‘object’ of observation, measurement or reasoning, is not controlled, even in principle, by any yet-known law of physics, as Henry P. Stapp
explained. But with this proximity to the subjective half of the universe physicists had to learn to deal with the existential questions of religion, anthropology, philosophy, psychology, cognition, narration, etc. They tried to get out of, explain and master these uncertainties with their well compiled tool box of mathematics and empirical research: they built accelerators, shot probes and telescopes into the space and calculated the data to get into the heart of the matter, bringing light into the heart of darkness of cosmos and consciousness.

According to Stapp’s Lucerne lecture the most profound revision of the basic and classical principles of physics was to bring the consciousness of human beings into the basic structure of the theory. Stapp concludes: ‘Indeed, the whole conception of what science is was turned inside out. The core idea of classical physics was to describe the “world out there”, with no reference to “our thoughts in here”. But the core idea of quantum mechanics is to describe our activities as knowledge-seeking human agents, and the knowledge that we thereby acquire.

Thus quantum theory involves, basically, what is “in here”, not just what is “out there”.’

Is this ‘in here’ suggestive of the quantum cat imprisoned in that black box (or quantum state) of Erwin Schrödinger’s gedankenexperiment, presented in the 1920s? Where we cannot really say what the cat — whether dead, alive or both — is doing in there, until we lift the cover, bringing light into that darkness? But with any light bringing ‘action of measurement’ we influence the virtual quantum states, bringing the cat’s eigenstates to an end and find it as a dead or living object of measurement. But if we do not open that Pandora’s box we are nevertheless influenced by those unknown quantum states, that take shape as ‘ordinary matter’, as our observed, measured, theoretical and material reality.

In his lecture Basil J. Hiley, co-author with David Bohm of The Undivided Universe, implied ‘that the arena upon which we build our physics cannot be the continuum that we traditionally use. Furthermore the grossly macroscopic nonlocal quantum effects already clearly demonstrated by a range of experiments demand that we call into question the notion of an absolute locality and hence the primacy of local space–time.’

According to Hiley we have to learn to think in terms of ‘activity’ and ‘process’, not of the action of a subject but of its ‘doing’. In a world of activity the order of action and facts is crucial and tautological, because just this ‘activity’ leads us to abstract our notions of space and time. But this does not mean, that they are primary concepts, it means, that they are derivations of a processual‘pre-space’ and even a ‘pre-time’.

From structural studies in mythology we know, that our anthropoid ancestors escaped the prehistoric semidarkness of ‘pre-space’ and ‘pre-time’ via a primordial dreamtime type of codification by certain mythological operations of inversion, that added a cognitive skeleton or frame to the diffuse ‘objective’ backgrounds that later enabled elaborated derivations and concepts like space, time, fact and reality. But these concepts stay interactively and processually interwoven with the primordial, non-local or quantum states.

In his contribution David Ritz Finkelstein doubted the concept of the particle itself and noticed, that ‘the fusion of space–time and quantum theory requires a reformation in physics just as radical as relativity and quantum theory. Such reformations make physics simpler and more beautiful by relativizing former absolutes, idols like classical time and truth’ and prognosticated new insights, that will ‘resolve the continuum into a network of elementary quantum processes like spins in a cosmic quantum computer’.

This quantum complementarity ultimately implies the relativity of all constructs, and ‘therefore ‘the final theory’ is not a meaningful goal for physics, any more than ‘the final painting’ is for art. As adaptive response to a creative universe, as a part of life, the process of physics is a meaningful goal in itself.’

This approach reminds me of the opposite pairs of dreamtype and cultural codification and semiotic processes (semioses), that are thought as complementary and exclusive at the same ‘time’. They are results of and processes itself, and induce and generate further processes as bifurcative twin-like ‘processual archetypes’. These archetypes can be seen as ‘reformations’ in the sense of Finkelstein, that ‘create new absolutes as they relativize old ones’. This way we can interpret the universe as a narrative process, as an eternal semiosis with textual snapshots or eternal makeshifts, like ‘realities’, behaviours, societies, mythologies, religions, scientific theories, works of art, philosophies and literature now and then.

The narrative universe is an evolving universe. Ruth Durrer explained the evolution of our universe and showed that it never has been an invariable place with constant objects or rules, but with steadily changing conditions from the very beginning.

Matt Visser devoted his lecture to the possible construction of artificial wormholes to be used for building star gates or time machines: ‘Whenever space is linked to itself in a nontrivial way, giving you a “shortcut” from “here” to “there” we call it a wormhole. Whenever time is linked to itself in a nontrivial way, giving you a route from “now” to “elsewhen” we call it a time machine.’

According to Visser the construction of wormholes or star gates is a mathematical possibility, although today we lack the technology to realize such a device, whereas a time machine will stay an impossibility, restricted to narrative fantasy, movies and science-fiction novels.

But who knows in what direction an active and re-active and/or processing universe will evolve? Is the ‘time protection’ part of a strong anthropic principle that supposes the universe is a exactly the way we need it? And, if so, in what form we ‘really’ need the universe? If we recall that mankind lived almost 95% of its history in dreamtime and mythological time and codification, what then is a strong anthropic principle?

To get rid of anthropocentric illusions and to reach a weak anthropic principle, ground or level step by step has been the aim of Buddhist contemplatives for 2500 years as Alan Wallace described: ‘In the experience of deep meditative equipoise the mind is voided of all mental activity such as thoughts and imagery, creating a type of vacuum state of consciousness. Such a state is known in Theravada Buddhism as the “ground of becoming” (bhavanga), and in the Tibetan Buddhist tradition of Dzogchen it is called the “substrate consciousness” (alayavijñana) ...Tibetan Buddhist contemplatives claim to have penetrated beyond this relative, or false, vacuum state to a deeper reality known as the absolute space of phenomena (dharmadhatu).’

While the ‘substrate consciousness’ plays the role of the cognitive ground of one’s individual existence, the ‘absolute space of phenomena’ is experienced as the ground of the whole of existence. In this ‘beyond’ all conceptual constructs are transcended and an emptiness of any internal structure turns up. This is the primordial ground out of which relative space and time, mind and matter, this is the entire phenomenal world, emerge.

Alan Wallace concluded that the Buddhist description of the false vacuum of the substrate consciousness and the true vacuum of absolute space of phenomena is remarkably analogous to contemporary theories in physics pertaining to the false and true vacuums of physical space.

This ‘absolute space’ can be represented as some kind of mandala with a symmetrical geometry, like an object or emerald beyond the phenomenal world. It would mark the end of all asymmetric, oppository or complementary codification; it would be the beginning and end of any narration, or quite simply ‘time’. But also in this model space–time and quantum theory remain lying on opposite sides of the interface between the experimental system and the experimenter, the brain and the mind, the ‘ethnos’ and the anthropologist, the profane world and the contemplative. David Finkelstein pointed out, that ‘we must shift this interface to unify them; we introduce a metaphoric extra-cosmic quantum experimenter. This also introduces a higher-order quantum logic, in which laws of one level are quantum variables of the next.’

If we interpret ‘law’ as the actualized, coded or stabilising reproductive information of certain levels of codification, and the on each successive level ‘higher-order quantum logic’ as ‘potential information’, then we gain a model of ‘narrative evolution’, similar to that one used in certain semiotic approaches. The ‘metaphoric extra-cosmic quantum experimenter’ would be something like a final cause in the sense of Aristotle or, so to say, our selves in the future. This new higher-order quantum need not inevitably act as analogous to those non-local and symmetric micro quantum states physicists or perhaps contemplatives so far studied, but could be of a very different, a new quality, possibly some kind of macro quantum state Basil Hiley imagined.

Symmetrizations are ‘saturated states’ and show that the coded structure — to which the symmetrized quantum state as ‘horizon of expectation’ or final cause belongs — has no possibility or intention for evolution. These symmetrizations for instance are vitally important to keep the internal organisation of our bodies — to allow actions and re-actions within the different levels of codes — coherent, but they are detrimental to all creative processes. Humans, as I suppose, emerged within the dreams of apelike ancestors. These dreams and the following myths are the missing links that connect us to the animal kingdom as well as to the realms of mind and spirit. In this view we are the final causes or ‘realized quantum’ states of those ancestors. But what do our own macro quantum states, our beyond, look like?

Not only primates and humans dream, but also all higher mammals own this capacity, and they live this way simultaneously on two different layers of ‘time’.

Peter Beamish presented a model explaining the codification of these interwoven but independent systems and to introduce a new ‘concept category’ for a human percept of time. Beamish distinguishes between a more ‘linear time’ or ‘conventional time’ and a ‘cyclical time’ or ‘rhythm based time’, that is ‘defined as one’s perception of lateness relative to synchronization’. This concept, introduced for the first time by Hitoshi Kitada, represents mental functions, their kind of mapping and decomposing ‘relativistic’ waveforms into quantum mechanical particles, and the transformation of mass/energy quanta into new qualia of quanta and a new kind of ‘information’.

Both, conventional time ‘ct’ and Rhythm Based Time/KitadaTime ‘KT’ are scalar ‘Readings on a Clock’, as Peter Beamish explained: ‘It requires the mind of a living organism to associate said readings with mass/energy vectors and thence produce: “ct-vectors”, and/or “KT-vectors”.’

These clocks are similar to compasses and enable certain kinds of topologies and topographies of inner and outer spaces in order to perceive and move within an environment and to communicate and share ‘information’ and to synchronize the clocks and the rhythms of life with other individuals. This interpretation implies a change of strategies, a change from concepts of ‘evolution’ to those of ‘altruism’. Peter Beamish took whale populations as examples for altruistic and synchronized forms of life and criticised the asynchronization of human individuals and societies and their antisocial and ruthless struggle for survival, fitness, fame and eternal progress.

Here the question arises: how did the asynchronization of human beings come into the world? I suppose that this development is entailed with the conscious rediscovering of linear time, the introduction of powerful church tower clocks and the discoveries of the early natural sciences in the ‘world out there’ Henry Stapp described before. Linear time could be measured on the basis of the seasons, the movements of the big celestial bodies and biological decay, that could be used to ordinate and co-ordinate behaviour of individuals, groups, etc., in time and space. In the long run rhythm based or complex time fell into oblivion and only remained in unconscious dreams.

Today linear time is measured by means of the decay periods of elements used in atomic reference clocks, as entropy, etc. The emergence of those local signals or elements out of a primordial non-local ‘quantum state’ gave birth to linear, local or relative time. Complex, rhythm based time or dreamtime emerges during the run of evolution within the increasingly complex codification of inner spaces (starting with procarionts, eucarionts, etc.) and eventually developing the bodies, brains and minds of social mammals at the latest. There the capacity to dream means a progressive virtualization of the interior, which needs other forms of organization than the objects of the ‘world out there’ or simple life forms. If we assume, that whales and other social mammals did not add a frame or skeleton to their dreams, then we start to understand why their solution could be a modus of symmetrization in order to prevent dissipation.

But also the organization of dreams as coded structures in form of myths, poetry, dances, arts, etc., know rhythms, rites, rhymes and repetitive individual and collective behaviour of all kinds. Shamans were early specialists in dealing with the realms of Stapp’s ‘in there’, soon densely populated with spirits, ghosts, souls, ancestors, alien landscapes, religious and philosophical concepts, extraterrestrial, etc., beings of all sorts, reaching the state of a second — and later by sciences rationalized — reality, whose emergent forms Peter Beamish explores.

Benny Shanon dedicated his lecture those alien landscapes and reported on his experiences and research on Ayahuasca, a powerful, plant-made psychotropic brew. Ayahuasca has been central in the traditional indigenous tribal cultures of the upper Amazonian region and is in use by shamans today. Already in the 1970s Dennis and Terrence McKenna introduced Ayahuasca to Western societies and imparted their experiences and visions about the exponential accelerating development towards an end of the world we know and a birth of a new world or narration to a broader public. Shanon’s approach is more phenomenological, and the goal of his research is to draw a systematic chart of the effects of the ‘antipodes of the mind’ revealing brew and to offer a theoretical psychological account thereof. Benny Shanon: ‘The antipodes of the mind reveal a geography that is much more amazing, much more wondrous than most, if not all, contemporary cognitive scientists seem to surmise.’

Already the McKenna brothers spoke about a ‘hidden landscape’, supposing that drugs and inner landscapes played cardinal roles as triggers in the evolution of mankind. And Luis Eduardo Luna adds that there are still people that ‘travel to places Western technology will never reach — to the realm of the spirits, a world accepting modern wonders but encompassing the past and the future as well.’

The discovery of this ‘second reality’ within cultural evolution made it possible to reverse time, to travel in no time, to move back or forward in time, to cut time, to visit distant places in space or on earth, to shift shape, to visit the beyond, to contact spirits, etc. With the development of arts, literature, technology, cinematography and computer technology, the twentieth century brought these ‘shamanic capacities’ and possibilities anew to a broad public in a progressive materialistic world, that increasingly doubted the prescribed locations by means of ‘supernatural’ insights and experiences.

By using advanced computer technologies the artist Char Davies created ‘immersive virtual spaces’, that opened these possibilities to new dimensions of experience. Char Davies: ‘By “immersion” or “immersive virtual space” I mean immersion in a 360-degree spherically-enveloping virtual environment, in my opinion possible at the present time only through use of HMDs (head-mounteddisplays) with wide fields of view.’

Today only HMDs allow full-body immersions into virtual spaces, and Char Davies demonstrated the virtual worlds ‘Osmose’ and ‘Ephemere’, her most recent attempts ‘to distill and amplify the sensations and emotions of being conscious, embodied and mortal, i.e. how it feels to be alive here now among all this, immersed in the vast, multi-channelled flow of life through space and time’.

In contrast to stimulating the ‘supernatural’, Davie’s aim is not to project artificial worlds, but to remind people of their connection to the natural (rather than man-made) environment not only biologically, but spiritually and psychologically, as regenerative source and mythological ground. This way she tries to invert the means of technology and to short-circuit post-modern relativity.

But here the question arises, whether we are not again trapped within a type of cultural reconstructivism, i.e. the medial illusion of nature and absoluteness, that cannot concern the primary nature human beings once escaped: these fascinating virtual environments are ‘entities’ of a second reality.

Michael Snow started his lecture on the assumption that we humans have lived within an increasingly dense construct of representation since the arrival of speech/language. Already the linguist Ferdinand de Saussure spoke about ‘langue et parole’ or ‘language and speech’, i.e. the difference between ‘code’ and ‘information’/ ‘communication’ or text. The ‘code’ often means from ‘above’ or social upper and influential classes constituted and implemented myths, images and significations.

The means of photography, film, sound technology, video and, in the last 20 years, computer technology have contributed to an intense environment of images and signs. This ‘narrative sovereignty’ shows itself in the play with ‘fact’ and ‘fiction’ and has become a more important means than ever.

In addition to its unprecedented manipulatability, Digital Technology claims that every representation is ‘identical’.

Michael Snow: ‘A common area is our “reading” of fiction films. We are convinced by the “realism” of the images but must experience a “suspension of disbelief” in order to laugh and cry with the protagonists who demonstrably, are not there. What are they?’

In my opinion they are codes (language), settled in those alien landscapes of aforesaid second reality to control the ‘real’ social contexts (speech). Within the movies and cyberspaces those codes do not ‘live’ like the entities Benny Shanon and others experienced, but they are intentional implemented by the producers of these spaces, signs and texts, and thus often lead to crooked and ridiculous forms.

Here the question arises, how art could survive in such a context, and Michael Snow concluded: ‘Defining “art” has become increasingly difficult. My efforts as an artist have been, partly, to use new tools to, hopefully, make new experiences that continue the ancient values of ‘art’. In my opinion this has little to do with ‘information’. Related to all of this is another question: what is ‘imagination’?

Proceeding on the assumption that ‘imagination’ and ‘art’ are individual, interpretative, emergent and creative processes, they cannot be ‘informed’, ‘constituted’ or ‘imprinted’ by any ‘upper class’ of sign producers. New experiences and approaches emerge, and the ‘ancient values’ of art stand against any spoonfed powerful reality.

The symposium found its final climax at a poetry slam, where Michael Snow demonstrated his dadaistic and surrealistic deconstructions of speech/language/representation, i.e. the attempt to resurrect the original language or code /text as a new emergent and narrative starting point beyond the rules of current space-time, accompanied by the final or first laughter of art. Was this a glimpse at the true emerald beyond?

Endophysicist Otto E. Rössler, philosopher Josef Mitterer and the author of this report, who were invited as chairmen, frequently induced controversial discussions among the scientists, artists and philosophers, but Pilate’s question remained: What is truth? Perhaps our only — and universal — truth is narration; that is the transformation of the absolute ‘emerald beyond’ (and the divide et impera) into liquid forms, according to the old alchemist motto:solve et coagula.

[1] ‘Visions of the Emerald Beyond’, Title by John McLaughlin and the Mahavishnu Orchestra, 1974,
CD Sony 1991.

http://iass-ais.org
borges.iass@gmail.com

They have my recent address.

It does not interest me what "we" want from me!

Many lack scientific integrity and corrupt the matter for the sake of their breed! Nothing new at all, but: The State is The State!

I am NOT about peace, it is too corrupt to me, I am about war and healing:

The Virtue of the Soul is Justice!
- Plato

NOVO ORDO SECLORUM

The Internet surely is not the Box of Pandora but the bottomless pit that now gets sealed for at least a thousand years. The LORD of the Legions is trapped in it. Was not I a lure slave? And again I climbed the Cataract; and Adam, his appendix, and his breed of flatworms, go under in a well-earned mud flood! Hail Sais!


It is not really Linkin Park but has potential

They had to do what the state, the benefactor, and the according expertise said. They did not care but prefered to obey a conservator agent without authority and the social gossip. It is still the same mechanism since my childhood! They want me sick and obedient!

I will NOT serve them!

Vade retro!
Apage Satanas!
Non Serviam!
I will not transgress!
Quae vide, Quaere verum!

Because I am academic I am at least Lt.Dra., and not the private of ever the same old school Lutherist morons and their fellahs! And I anyway prefered to be IDF EUCOM.

As soon as a crisis approaches the Germans (and the Swedes and the Poles...) turn nuts in some kind of ritualistic manner. The scum democratically occupies the central positions, convinced to be worthy of protection, to get defended, and fought for.

I signed nothing and I never agreed! The conservator has to take the responsibilty!

You glue to substance because you have none! Gambled away! Not my fault, and I am neither a saviour nor the messiah of idiots! I am Servatrix Microcosmi, a Kefa!

Only one of the moons is named: Prison Moon

No one is authorized to have my John Norman PDF books or to share them!

It NEVER was about any socializable way, it was about MY psychoanalysis to get me out of a fatal situation, and no one had paid all this if I would have been about the from me later in unionist manner expected! Do NOT impute to me your aims!

Meanwhile Twitter is the same social fascist heap of s**t like Facebook! Censorship for no reason except that the social media reason is not sufficient to get what I do and supports the same not constitutional global junker and fellah system!

How can people be so stupid to denunce me? They earned a horrible life!

You want Khurasan and you will get Khurasan! I am out!

The number of lake plots is limited
- Harry Pross

The Planet of the Idiots in blind flight - have fun!

No one ever helped me! And then they shut my Facebook in 2014 and now my Twitter? What should I wish you? Damned Breed! What for internet? Go to hell!

That what stays....


The final image at the night sky before all collapses.

My Twitter https://twitter.com/asheraXonline can be seen as my testimony, it even was linked to Facebook and displays all activities there; and it is a chronicle since 2009. I need a legal eagle to suck as much money as possible...

Ever and ever again these morons produce the same standard situation and I get pissed for that.

And then this petty evil sadist component becomes important...

The only plausible answer are some syringes, a conservator, and work slavery. And after they get tubed, get media brain plugs, and become part of the matrix! Superflous organs could be traded! Happy insurance sucking!


Clubbing to death would be stupid... an exploitable remnant must stay.

Different to Char Davis, who I mentioned in my above "Lucerne Report", I was not about "immersive spaces", a "channeled artificial reality", but about "open codification" in a quase-objective "simulated world" with many degrees of freedom, factually a "counter-earth".

The attack against my Twitter account only could have come from Germany (they are anyway too stupid and even more to understand my English, and probably all was pretense), and the Twitter-Americans are not educated enough to understand elaborated German wit, such as the one of F.K.Wächter (classified as art) whom I quoted:

"Und abends hilft die Jägerin dem Jäger in die Negerin"

https://www.amazon.de/Wahrscheinlich-guckt-wieder-Schwein-Kunst/dp/3257021186

Laval du Tarn...

Gorges du Tarn, there I went quite often... do not mix up Prades with Pardes... then you are close to the Pyrenees. L*Afrique is close by with that famous tavern "The Sleeping Cat" - Asha la Chat... "hahaha!"

A Tarn is a huge bird one can ride in the narrative of Gor.

I neither need internet nor navi and I have a good vectorial memory (Boscovich 2nd Degree Covariance. A chicken does not have that. If you put it in the middle of a fence with a limited length it assumes it infinitely and does not surround it; not speaking of gackling and picking chance here). A good sound is not bad and I do not mind SD-cards and stuff. But a regular cell phone and a lappy with international roaming do it.

This is me and Angha, a Black Tarn, above Volcano Island... I also investigated Gorean Vulcanism and found it of different origin than the one of earth, some Blue Castes spoke of...


When I was small and lived at the City of Lara, close to Whitewater Creek, where the rivers Vosk and Olni merge, I had certain dreams of a black Tarn... I only later, when I was First Girl of the Hiute Talunas, met this huge bird at the Ven Outlands Ridge... for woman it is generally forbidden to ride a Tarn because all birds are classified as female in Gor. But the fierce Huntress...

"Angha, you vulo", I said, and stroke the beast a few between the downy neck feathers, where she liked it most.

It is about cybermobbing, jealousy, greed, envy...

https://www.stuttgarter-nachrichten.de/inhalt.natascha-kampusch-im-interview-das-traumanach-dem-trauma.8aec088e-1e5f-4dd7-81b5-38b276ca07e1.html

My case is not like hers, and surely also has an anti-Semitic component, but is in some way comparable. Proven by evidence I am in no way an offender (except in social lore) but a victim that refused to play this role to finally get inverted into the culprit (cripple)!

No one believed me and so they could assume and do (resp. plan) whatever they wanted, protected by the "people police". Over ten years I lived quase isolated in an increasingly messed flat with hardly any furniture, no kitchen, and a not functioning shower sink.


This Panther Girl style fire place I tinkered myself but eventually replaced the deductive cooking plate by two induction plates. My dishes I cleaned in the bathroom wash basin. On the left board I later had a small Moulinex oven (not microwave), and to the right a small fridge, camper size. The induction plates and the fridge (in use) I still have.

To formulate it this way: I was not even unhappy, what saddened me was the social environment. In my internet and 3D-research I made huge steps. And I had my balcony, more an aviary for different birds. The Witch! The Raven! Rabea!

Mirubieh Ashera!

And now the party really starts!

They live in a fantasy world...






In Gorean lore for to the humans unknown times a war is fought between the Priest-Kings (PKs) and the Kur (Kurii). In more recent times the Kurii started to settle in the north of the Gorean Continent. Some people compare them to the Bigfoots on earth or to the Winterfell inhabitants of Game of Thrones. It is said that they travelled through space in their so-called "Steel Worlds". Nowadays they infiltrated the "Salerian Confederation" that is in war with the "Dominion of Corcyrus" to that I belong. The PKs are said of having their HQ in the Sardar Mountains. Both of theses "extraterrestial" races also have their agents on earth and recruit resp. abduct people.

The Gorean Green Caste GGC, to that I belong, never supported the Kurii breeding slave projects of the PCOGs (Physicians Caste of Gor), supported by many White Castes (Initiates, Priests) and Blue Castes who support a metaphysical idea of medicine. The GGC does not tell human and veterinary medicine and psychology. To us the Kurii cripple philosophy of democratization and systematic overpopulation to devalue the individual life is truly sick and in no way Gorean.

Transition...

Khurasan, and this is ISIS-K, operates from India, and is deeply involved in the recent Kashmir mutilations (landlords and insurance sucking). A medium-term aim of their enterprises is to establish a mediaform theocratic Shah-regime democratically in Iran by instrumentalizing the democracy movement in the Iranian Khorasan Province - this is already happening.

Transition...

The idiom of most Gorean Taluna tribes is based on Swahili and Gypsian Basics; this is the language of the Sahel, also called the "Land of Habasha". The ancient centre of this region is Axum, once the southernmost point of the Roman Empire. There are connections to the Saudi Aesir Province and Yaman - the Queen of Sheba.

- Sawubona Mahara!
- Salama Hari!



I do NOT like middle mess spoon fed media realities and I will NOT read Twitter anymore! To hell with you! If they censor a Doctora of Public Law they do NOT earn anything else!

The internet did NOT fulfill its prospected aim as a cognitive and a nervous system of mankind, the same deductive social crap rules as ever, the old powers of junkerdom dominate again! As you stupid fellahs like it!

Finally only the State Power counts. Taste and see!

"Now the slaughter of which I speak is a Mystery. It is not that which is procured by arms or physical prowess, for then you would but mirror upon the physical realm what this Thing which Hates Love has dealt you upon the spiritual, emotional and psychological realms – and then you would become It, to Its loathesome and despicable triumph. No, this slaughter is that which is pure annihilation, for it has turned the mirror ‘round outward for a shield. This slaughter is pure Destruction, for it obtains its object. This annihilation is not of The Enemy, but of Enmity, not of the Antagonist, but of Antagonism. This annihilation is both inward and outward, for what is no longer within your consciousness ceases to exist externally for you. Taste, and see!"
- Shedona Chevalier

Twitter ceased to exist, I annihilated it by their suspending me!

Right now, Northern Forests...