Archive for November, 2010

November 29, 2010

As I tiptoe through more tulips

Being in a different realm then most I view and see things differently. I place and put things together in a different manner and I then find information that seems pertinent. So I was discussing with myself Seven, as it comes up a lot, and many items of seven directly relate to myself so this is some of what I have so far. I was born on the seventh, in September (you’ll see reference below) which used to be the seventh month, in ancient, times. Also interesting to note, my birth year 1961, at first I could make 7 from the 6 and the 1, but was perplexed for some reason by the 19.  How did that tie in.  Then it clicked it’s only a mirror of 61. So my birthdate is 3 7’s, 21 can the house beat that.
From classical times the seven shows itself over and over in many context.
Seven against Thebes
Seven Emperors ( Rome, history)
Julius Caesar, Augustus, Galba, Hadrian, Nerva, Sallust, Vespasian
Seven hills of Rome
Seven hills of Constantinople
Seven Liberal Arts
Seven Sages of Greece
Seven Sages of the Bamboo Grove in China
Seven Wise Masters, a cycle of medieval stories
Seven Wonders of the ancient world
The number of daughters of Atlas in the constellation Pleiades (also called the “Seven Sisters”)
There are seven fundamental types of catastrophes.
Seven is septenary. The septenary number system is base seven.
Almost all mammals have 7 cervical vertebrae.
There are 7 types of virus according to the Baltimore classification.
The number of stellar objects in the solar system visible to the naked eye from Earth – the Sun, the Moon and the five classical naked eye planets: Mars, Mercury, Jupiter, Venus, and Saturn.
The number of main stars in the constellations of the Big Dipper and Orion.
The Saros number of the solar eclipse series which began on -2590 April 8 and ended on -1310 May 16. The duration of Saros series 7 was 1,280.1 years, and it contained 72 solar eclipses.
The Saros number of the lunar eclipse series which began on -2595 July 15 and ended on -1008 February 22. The duration of Saros series 7 was 1,586.6 years, and it contained 89 lunar eclipses.
Isaac Newton identified 7 colors of the rainbow – red, orange, yellow, green, blue, indigo, and violet

The New General Catalogue object NGC 7, a 14th magnitude spiral galaxy in the constellation Sculptor.
This last one the constellation Sculptor has a star called 88 at the edge of Aquarius, this led me to, for reasons I had not reasoned, to the 88th Epistle written by Seneca the Younger, who exiled himself around 41ad, and with a birth date of around 8 bc, makes him the same age as me. I find it of great interest that someone from 2000 plus years ago spoke some of the thoughts now running through my head, both in dream and waking state.
As for the Epistle LXXXVIII written in Roman times so in Roman Numerals if one cancels the groupings of three’s you end up with LV pronounced love for those with out hooked on phonics.
In the number system we use it is Epistle 88 kind of reminds me of this.  a premise, then a path to follow to support the premise, then another direction tied to the premise, and back again, all loopty loo, infinite.
Strange no one sees the basic patterns.

Hypnosis- the ability to enter into a trance like state, which all have the ability to do. As you pour through texts and news casts, what state are you in. The Medium is designed to bring you this trance so that you can be fed. So with this in mind, I turn to 9/11. Interesting that this is a numerical value, and I have heard some discourse to this. However once again I see something different.
If September 11th was the term or identifier used instead of 9/11 the purpose of the identifier changes. With 9/11 most bring to mind emergency.
With September 11th a different image is formed, one far more benign, but still with the power of the circumstance identified by that date.
Having recently looked at this number seven I find some interesting insight. As seven is a septenary number and September having at one time been the seventh month, I get 7/11 and it seems to be backed up by the fact that to this day people are still consuming this event. The volumes of stuff on the shelf is mind-boggling just like the store of the same name. With row upon row of useless crap to digest, all of it dressed up real pretty so that it looks palatable, it is truly not so. And so I think the same of September 11th.
Yes the event happened, yes there were forces recognized but still unseen in control, but digging endlessly through the rubbish to find edible morsels is clogging the arteries and the ability to think for oneself. To actually see what is happening around you and effecting change to take back control. Instead no change occurs, people don’t see what is going on around them, they react to the Mediums suggestions of what is going on, but effect no change themselves, beyond digging in deeper and staying distracted and in the trance, devouring the the tainted goods of 7/11.

Seneca the Younger discusses liberal arts in education from a critical Stoic point of view in Moral Epistle 88
On liberal and vocational studies
You have been wishing to know my views with regard to liberal studies./a My answer is this: I respect no study, and deem no study good, which results in money-making. Such studies are profit-bringing occupations, useful only in so far as they give the mind a preparation and do not engage it permanently. One should linger upon them only so long as the mind can occupy itself with nothing greater; they are our apprenticeship, not our real work. Hence you see why “liberal studies” are so called; it is because they are studies worthy of a free-born gentleman. But there is only one really liberal study, – that which gives a man his liberty. It is the study of wisdom, and that is lofty, brave, and great-souled. All other studies are puny and puerile. You surely do not believe that there is good in any of the subjects whose teachers are, as you see, men of the most ignoble and base stamp? We ought not to be learning such things; we should have done with learning them.
Certain persons have made up their minds that the point at issue with regard to the liberal studies is whether they make men good; but they do not even profess or aim at a knowledge of this particular subject. The scholarl
/a busies himself with investigations into language, and if it be his desire to go farther afield, he works on history, or, if he would extend his range to the farthest limits, on poetry. But which of these paves the way to virtue? Pronouncing syllables, investigating words, memorizing plays, or making rules for the scansion of poetry, what is there in all this that rids one of fear, roots out desire, or bridles the passions? The question is: do such men teach virtue, or not? If they do not teach it, then neither do they transmit it. If they do teach it, they are philosophers. Would you like to know how it happens that they have not taken the chair for the purpose of teaching virtue? See how unlike their subjects are; and yet their subjects would resemble each other if they taught the same thing.
/b It may be, perhaps, that they make you believe that Homer was a philosopher,
/c although they disprove this by the very arguments through which they seek to prove it. For sometimes they make of him a Stoic, who approves nothing but virtue, avoids pleasures, and refuses to relinquish honour even at the price of immortality; sometimes they make him an Epicurean, praising the condition of a state in repose, which passes its days in feasting and song; sometimes a Peripatetic, classifying goodness in three ways/d; sometimes an Academic, holding that all things are uncertain. It is clear, however, that no one of these doctrines is to be fathered upon Homer, just because they are all there; for they are irreconcilable with one another. We may admit to these men, indeed, that Homer was a philosopher; yet surely he became a wise man before he had any knowledge of poetry. So let us learn the particular things that made Homer wise.
It is no more to the point, of course, for me to investigate whether Homer or Hesiod was the older poet, than to know why Hecuba, although younger than Helen,
/a showed her years so lamentably. What, in your opinion, I say, would be the point in trying to determine the respective ages of Achilles and Patroclus? Do you raise the question, “Through what regions did Ulysses stray?” instead of trying to prevent ourselves from going astray at all times? We have no leisure to hear lectures on the question whether he was sea-tost between Italy and Sicily, or outside our known world (indeed, so long a wandering could not possibly have taken place within its narrow bounds); we ourselves encounter storms of the spirit, which toss us daily, and our depravity drives us into all the ills which troubled Ulysses. For us there is never lacking the beauty to tempt our eyes, or the enemy to assail us; on this side are savage monsters that delight in human blood, on that side the treacherous allurements of the ear, and yonder is shipwreck and all the varied category of misfortunes.
/b Show me rather, by the example of Ulysses, how I am to love my country, my wife, my father, and how, even after suffering shipwreck, I am to sail toward these ends, honorable as they are. Why try to discover whether Penelope was a pattern of purity,
/c or whether she had the laugh on her contemporaries? Or whether she suspected that the man in her presence was Ulysses, before she knew it was he? Teach me rather what purity is, and how great a good we have in it, and whether it is situated in the body or in the soul.
Now I will transfer my attention to the musician. You, sir, are teaching me how the treble and the bass
/a are in accord with one another, and how, though the strings produce different notes, the result is a harmony; rather bring my soul into harmony with itself, and let not my purposes be out of tune. You are showing me what the doleful keys
/b are; show me rather how, in the midst of adversity, I may keep from uttering a doleful note. The mathematician teaches me how to lay out the dimensions of my estates; but I should rather be taught how to lay out what is enough for a man to own. He teaches me to count, and adapts my fingers to avarice; but I should prefer him to teach me that there is no point in such calculations, and that one is none the happier for tiring out the book-keepers with his possessions – or rather, how useless property is to any man who would find it the greatest misfortune if he should be required to reckon out, by his own wits, the amount of his holdings. What good is there for me in knowing how to parcel out a piece of land, if I know not how to share it with my brother? What good is there in working out to a nicety the dimensions of an acre, and in detecting the error if a piece has so much as escaped my measuring-rod, if I am embittered when an ill-tempered neighbor merely scrapes off a bit of my land? The mathematician teaches me how I may lose none of my boundaries; I, however, seek to learn how to lose them all with a light heart. “But,” comes the reply, “I am being driven from the farm which my father and grandfather owned!” Well? Who owned the land before your grand-father? Can you explain what people (I will not say what person) held it originally? You did not enter upon it as a master, but merely as a tenant. And whose tenant are you? If your claim is successful, you are tenant of the heir. The lawyers say that public property cannot be acquired privately by possession/a; what you hold and call your own is public property+ – indeed, it belongs to mankind at large. O what marvelous skill! You know how to measure the circle; you find the square of any shape which is set before you; you compute the distances between the stars; there is nothing which does not come within the scope of your calculations. But if you are a real master of your profession, measure me the mind of man! Tell me how great it is, or how puny! You know what a straight line is; but how does it benefit you if you do not know what is straight in this life of ours? I come next to the person who boasts his knowledge of the heavenly bodies, who knows Whither the chilling star of Saturn hides,
And through what orbit Mercury doth stray.
1Of what benefit will it be to know this? That I shall be disturbed because Saturn and Mars are in opposition, or when Mercury sets at eventide in plain view of Saturn, rather than learn that those stars, wherever they are, are propitious,/c and that they are not subject to change? They are driven along by an unending round of destiny, on a course from which they cannot swerve. They return at stated seasons; they either set in motion, or mark the intervals of the whole world’s work. But if they are responsible for whatever happens, how will it help you to know the secrets of the immutable?
Or if they merely give indications, what good is there in foreseeing what you cannot escape? Whether you know these things or not, they will take place. Behold the fleeting sun,
The stars that follow in his train, and thou
Shalt never find the morrow play thee false,
Or be misled by nights without a cloud.
/a It has, however, been sufficiently and fully ordained that I shall be safe from anything that may mislead me. “What,” you say, “does the ‘morrow never play me false’? Whatever happens without my knowledge plays me false.” I, for my part, do not know what is to be, but I do know what may come to be. I shall have no misgivings in this matter; I await the future in its entirety; and if there is any abatement in its severity, I make the most of it. If the morrow treats me kindly, it is a sort of deception; but it does not deceive me even at that. For just as I know that all things can happen, so I know, too, that they will not happen in every case. I am ready for favorable events in every case, but I am prepared for evil. In this discussion you must bear with me if I do not follow the regular course. For I do not consent to admit painting into the list of liberal arts, any more than sculpture, marble-working, and other helps toward luxury. I also debar from the liberal studies wrestling and all knowledge that is compounded of oil and mud
/b; otherwise, I should be compelled to admit perfumers also, and cooks, and all others who lend their wits to the service of our pleasures.
For what “liberal” element is there in these ravenous takers of emetics, whose bodies are fed to fatness while their minds are thin and dull?
/a Or do we really believe that the training which they give is “liberal” for the young men of Rome, who used, to be taught by our ancestors to stand straight and hurl a spear, to wield a pike, to guide a horse, and to handle weapons? Our ancestors used to teach their children nothing that could be learned while lying down.. But neither the new system nor the old teaches or nourishes virtue. For what good does it do us to guide a horse and control his speed with the curb, and then find that our own passions, utterly uncurbed, bolt with us? Or to beat many opponents in wrestling or boxing, and then to find that we ourselves are beaten by anger? “What then,” you say, “do the liberal studies contribute nothing to our welfare?” Very much in other respects, but nothing at all as regards virtue. For even these arts of which I have spoken, though admittedly of a low grade -depending as they do upon handiwork – contribute greatly toward the equipment of life, but nevertheless have nothing to do with virtue. And if you inquire, “Why, then, do we educate our children in the liberal studies?”
/b it is not because they can bestow virtue, but because they prepare the soul for the reception of virtue. Just as that “primary course,”/c as the ancients called it, in grammar, which gave boys their elementary training, does not teach them the liberal arts, but prepares the ground for their early acquisition of these arts, so the liberal arts do not conduct the soul all the way to virtue, but merely set it going in that direction.

/a divides the arts into four classes: first we have those which are common and low, then those which serve for amusement, then those which refer to the education of boys, and, finally, the liberal arts. The common sort belong to workmen and are mere hand-work; they are concerned with equipping life; there is in them no pretense to beauty or honour. The arts of amusement are those which aim to please the eye and the ear. To this class you may assign the stage-machinists, who invent scaffolding that goes aloft of its own accord, or floors that rise silently into the air, and many other surprising devices, as when objects that fit together then fall apart, or objects which are separate then join together automatically, or objects which stand erect then gradually collapse. The eye of the inexperienced is struck with amazement by these things; for such persons marvel at everything that takes place without warning, because they do not know the causes. The arts which belong to the education of boys, and are somewhat similar to the liberal arts, are those which the Greeks call the “cycle of studies,”
/b but which we Romans call the,’liberal.” However, those alone are really liberal – or rather, to give them a truer name, “free” – whose concern is virtue.
” “But,” one will say, “just as there is a part of philosophy which has to do with nature, and a part which has to do with ethics, and a part which has to do with reasoning, so this group of liberal arts also claims for itself a place in philosophy. When one approaches questions that deal with nature, a decision is reached by means of a word from the mathematician. Therefore mathematics is a department of that branch which it aids.”
/c But many things aid us and yet are not parts of ourselves. Nay, if they were, they would not aid us. Food is an aid to the body, but is not a part of it. We get some help from the service which mathematics renders; and mathematics is as indispensable to philosophy as the carpenter is to the mathematician. But carpentering is not a part of mathematics, nor is mathematics a part of philosophy. Moreover, each has its own limits; for the wise man investigates and learns the causes of natural phenomena, while the mathematician follows up and computes their numbers and their measurements./a The wise man knows the laws by which the heavenly bodies persist, what powers belong to them, and what attributes; the astronomer merely notes their comings and goings, the rules which govern their settings and their risings, and the occasional periods during which they seem to stand still, although as a matter of fact no heavenly body can stand still, The wise man will know what causes the reflection in a mirror; but, the mathematician can merely tell you how far the body should be from the reflection, and what shape of mirror will produce a given reflection.
/b The philosopher will demonstrate that the sun is a large body, while the astronomer will compute just how large, progressing in knowledge by his method of trial and experiment; but in order to progress, he must summon to his aid certain principles. No art, however, is sufficient unto itself, if the foundation upon which it rests depends upon mere favor. Now philosophy asks no favors from any other source; it builds everything on its own soil; but the science of numbers is, so to speak, a structure built on another man’s land – it builds on everything on alien soil;
/c It accepts first principles, and by their favor arrives at further conclusions. If it could march unassisted to the truth, if it were able to understand the nature of the universe, I should say that it would offer much assistance to our minds; for the mind grows by contact with things heavenly and draws into itself something from on high. There is but one thing that brings the soul to perfection – the unalterable knowledge of good and evil. But there is no other art a which investigates good and evil.
I should like to pass in review the several virtues+. Bravery+ {fortitudo] is a scorner of things which inspire fear; it looks down upon, challenges, and crushes the powers of terror and all that would drive our freedom under the yoke. But do ‘liberal studies”/b strengthen this virtue? Loyalty+{fides+} is the holiest good in the human heart; it is forced into betrayal by no constraint, and it is bribed by no rewards. Loyalty cries: “Burn me, slay me, kill me! I shall not betray my trust; and the more urgently torture shall seek to find my secret, the deeper in my heart will I bury it!” Can the “liberal arts” produce such a spirit within us? Temperance+{temperantia+} controls our desires; some it hates and routs, others it regulates and restores to a healthy measure, nor does it ever approach our desires for their own sake. Temperance knows that the best measure of the appetites is not what you want to take, but what you ought to take. Kindliness+{humanitas+} forbids you to be over-bearing towards your associates, and it forbids you to be grasping. In words and in deeds and in feelings it shows itself gentle and courteous to all men. It counts no evil as another’s solely. {common+} And the reason why it loves its own good is chiefly because it will some day be the good of another. Do “liberal studies” teach a man such character as this? No; no more than they teach simplicity+,moderation+{modestiam_ac_moderationem+} and self_restraint+, thrift+ andeconomy+, and that kindliness which spares a neighbor’s life as if it were one’s own and knows that it is not for man to make wasteful use of his fellow-man.
” “But,” one says, “since you declare that virtue cannot be attained without the ‘liberal studies,’ how is it that you deny that they offer any assistance to virtue?”/a Because you cannot attain virtue without food, either; and yet food has nothing to do with virtue. Wood does not offer assistance to a ship, although a ship cannot be built except of wood. There is no reason, I say, why you should think that anything is made by the assistance of that without which it cannot be made. We might even make the statement that it is possible to attain wisdom without the “liberal studies”; for although virtue is a thing that must be learned, yet it is not learned by means of these studies.
What reason have I, however, for supposing that one who is ignorant of letters will never be a wise man, since wisdom is not to be found in letters? Wisdom communicates facts/b and not words; and it may be true that the memory is more to be depended upon when it has no support outside itself. Wisdom is a large and spacious thing. It needs plenty of free room. One must learn about things divine and human, the past and the future, the ephemeral and the eternal; and one must learn about Time./c See how many questions arise concerning time alone: in the first place, whether it is anything in and by itself; in the second place, whether anything exists prior to time and without time; and again, did time begin along with the universe, or, because there was something even before the universe began, did time also exist then? There are countless questions concerning the soul alone: whence it comes, what is its nature, when it begins to exist, and how long it exists; whether it passes from one place to another and changes its habitation, being transferred successively from one animal shape to another, or whether it is a slave but once, roaming the universe after it is set free; whether it is corporeal or not; what will become of it when it ceases to use us as its medium; how it will employ its freedom when it has escaped from this present prison; whether it will forget all its past, and at that moment begin to know itself when, released from the body, it has withdrawn to the skies.
Thus, whatever phase of things human and divine you have apprehended, you will be wearied by the vast number of things to be answered and things to be learned. And in order that these manifold and mighty subjects may have free entertainment in your soul, you must remove therefrom all superfluous things. Virtue will not surrender herself to these narrow bounds of ours; a great subject needs wide space in which to move. Let all other things be driven out, and let the breast be emptied to receive virtue.
” “But it is a pleasure to be acquainted with many arts.” Therefore let us keep only as much of them as is essential. Do you regard that man as blameworthy who puts superfluous things on the same footing with useful things, and in his house makes a lavish display of costly objects, but do not deem him blameworthy who has allowed himself to become engrossed with the useless furniture of learning? This desire to know more than is sufficient is a sort of intemperance.

{pedantry+} Why? Because this unseemly pursuit of the liberal arts makes men troublesome, wordy, tactless, self- satisfied bores, who fail to learn the essentials just because they have learned the non-essentials. Didymus the scholar wrote four thousand books. I should feel pity for him if he had only read the same number of superfluous volumes. In these books he investigates Homer’s birthplace,/a who was really the mother of Aeneas, whether Anacreon was more of a rake or more of a drunkard, whether Sappho was a bad lot/b and other problems the answers to which, if found, were forthwith to be forgotten. Come now, do not tell me that life is long! Nay, when you come to consider our own countrymen also, I can show you many works which ought to be cut down with the axe.
It is at the cost of a vast outlay of time and of vast discomfort to the ears of others that we win such praise as this: “What a learned man you are!” Let us be content with this recommendation, less citified though it be: “What a good man you are!” Do I mean this? Well, would you have me unroll the annals of the world’s history and try to find out who first wrote poetry? Or, in the absence of written records, shall I make an estimate of the number of years which lie between Orpheus and Homer? Or shall I make a study of the absurd writings of Aristarchus, wherein he branded the text/c of other men’s verses, and wear my life away upon syllables? Shall I then wallow in the geometrician’s dust/d? Have I so far forgotten that useful saw “Save your time”? Must I know these things? And what may I choose not to know?
d The geometricians drew their figures in the dust or sand.

Apion, the scholar, who drew crowds to his lectures all over Greece in the days of Gaius Caesar and was acclaimed a Homerid/a by every state, used to maintain that Homer, when he had finished his two poems, the Iliad and the Odyssey, added a preliminary poem to his work, wherein he embraced the whole Trojan war. The argument which Apion adduced to prove this statement was that Homer had purposely inserted in the opening line two letters which contained a key to the number of his books. A man who wishes to know many things must know such things as these, and must take no thought of all the time which one loses by ill- health, public duties, private duties, daily duties, and sleep. Apply the measure to the years of your life; they have no room for all these things. I have been speaking so far of liberal studies; but think how much superfluous and unpractical matter the philosophers contain! Of their own accord they also have descended to establishing nice divisions of syllables, to determining the true meaning of conjunctions and prepositions; they have been envious of the scholars, envious of the mathematicians. They have taken over into their own art all the superfluities of these other arts; the result is that they know more about careful speaking than about careful living. Let me tell you what evils are due to over-nice exactness, {subtilitas+} and what an enemy it is of truth! Protagoras declares that one can take either side on any question and debate it with equal success – even on this very question, whether every subject can be debated from either point of view. Nausiphanes holds that in things which seem to exist, there is no difference between existence and non-existence. Parmenides maintains that nothing exists of all this which seems to exist, except the universe alone./a Zeno of Elea removed all the difficulties by removing one; for he declares that nothing exists. The Pyrrhonean, Megarian, Eretrian, and Academic schools are all engaged in practically the same task; they have introduced a new knowledge, non-knowledge. You may sweep all these theories in with the superfluous troops of “liberal” studies; the one class of men give me a knowledge that will be of no use to me, the other class do away with any hope of attaining knowledge. It is better, of course, to know useless things than to know nothing. One set of philosophers offers no light by which I may direct my gaze toward the truth; the other digs out my very eyes and leaves me blind. If I cleave to Protagoras, there is nothing in the scheme of nature that is not doubtful; if I hold with Nausiphanes, I am sure only of this – that everything is unsure – , if with Parmenides, there is nothing except the One/b; if with Zeno, there is not even the One.
What are we, then? What becomes of all these things that surround us, support us, sustain us? The whole universe is then a vain or deceptive shadow. I cannot readily say whether I am more vexed at those who would have it that we know nothing, or with those who would not leave us even this privilege. Farewell.

November 29, 2010

Thoughts while sitting on the Bus

So here I am thinking, outside the box, again. In both the figurative and literal sense.
The thoughts of computer language and the liberal arts.
I hear of things like read between the lines, but I choose to read lines. So to give this empty thought some degree I put it to use with the Trivium and Quadrivium.
Grammar – Departing from the tradition of truth-conditional semantics, cognitive linguists view meaning in terms of conceptualization. Instead of viewing meaning in terms of models of the world, they view it in terms of mental spaces.
Rhetoric- Lets use the rhetorical theorist Plato, who defined the scope of rhetoric according to his negative opinions of the art. He criticized the Sophists for using rhetoric as a means of deceit instead of discovering truth. In “Gorgias,” one of Plato’s Socratic Dialogues, Plato defines rhetoric as the persuasion of ignorant masses within the courts and assemblies. Rhetoric, in Plato’s opinion, is merely a form of flattery and functions similarly to cookery, which masks the undesirability of unhealthy food by making it taste good. Thus, Plato considered any speech of lengthy prose aimed at flattery as within the scope of rhetoric. While Aristotle restricted rhetoric to the domain of the contingent or probable: those matters that admit multiple legitimate opinions or arguments
Logic- often divided into two parts, inductive reasoning and deductive reasoning. The first is drawing general conclusions from specific examples, the second drawing logical conclusions from definitions and axioms. A similar dichotomy, used by Aristotle, is analysis and synthesis. Here the first takes an object of study and examines its component parts. The second considers how parts can be combined to form a whole.
Arithmetic-The term arithmetic also refers to number theory. This includes the properties of integers related to primality, divisibility, and the solution of equations in integers, as well as modern research that is an outgrowth of this study
Astronomy- with exception of “Law of the Stars” I’m not sure where I use this here except for the WWW and Internet which encompass the earth, and the adulation of moneyed people or ideas we hold up as great, Stars..
Music- The field of music cognition involves the study of many aspects of music including how it is processed by listeners. Rather than accepting the standard practices of analyzing, composing. Listening to and interpreting tones
Geometry- Euclidean geometry is constructive. Postulates 1, 2, 3, and 5 assert the existence and uniqueness of certain geometric figures, and these assertions are of a constructive nature: that is, we are not only told that certain things exist, but are also given methods for creating them with no more than a compass and an unmarked straightedge.

So using this analytic technic I come up with something like this.
With talk of eugenics and depopulation, and infertility(sterilization). With the timing of these experiments (in terms of dates involved) and problems in the modern age stemming from these issues. The above listed and some of the issues like, electromagnetic interference, radiation problems and the like.
The connection to IBM with regards to record keeping during WW11, at camps where experiments in the field of eugenics took place. No one seems to connect the word in computer language Unix with the word Eunuchs. Yet most electronics interfere with or disrupt this process in a form of castration.
So Them I end up bringing in parts of the quadrivium. I take windows and Bill Gates. I can easily turn Bill into Hell with simple geometry and mathematics. Geometrically I turn an “I” 90* and create an “H”. Then I can use them in mathematics like integers and flip them for each other. Every equivalence class has a unique member that is of the form (n,0) or (0,n) (or both at once).
So I get Windows is Hells Gate. Now look at what one finds on the Internet. Disinformation- Deception
Degradation- Pornography
Disease- Virus
Death- the Images of War, of Famine, Destruction
We don’t stop it we keep Devouring it, Propagating it, Digesting it, Regurgitating it.
All these things that consume our energy, mental, physical, energy of which it feeds from us.
I look at a code language of HTML_ hyper-text markup language, which spells Heavy Metal if you look at it Logically twisted, but logic. There is a code in Heavy Metal, people speak to it all the time. The back track, the reverse track, even the track that is plain to hear speaks, real words and thoughts and messages.
So that’s about where the bus ride took me. What a long strange trip it was.

So are these crumbs of a trail to follow, or does this demonstrate that using the Seven liberal arts for discovery can lead you in any direction you wish to follow, and can provide conclusions you wish to find.

November 17, 2010

“Export-Led Development”

The IMF and World Bank present
“Export-Led Development”

Once upon a time, colonies provided cheap raw materials for foreign masters.
One such colony thought itself big enough and independent enough to be beyond the masters, but the old masters still wanted cheap raw materials.
They usurped the independence of this independent colony by making believe it was in league with the Old Master.
Soon the independent colony was exporting the energy of it’s human inhabitants labor capital as well.
They were told they were building a great nation as their capital energy condensed into the grip of fewer hands.
Unlike the old colonies, enslaved from freedom and sovereignty. They were entranced with the lure of growing commodities to grow rich like the masters.
As the old colonies gained freedom and independence from slavery were lent money to rip put their rice fields as we have done our wheat fields, they to grow
Palm oil
We to grow
GM Soybean
GM Corn
[everything master needs]
So they grow and ship to us
We grow and consume
All the colonies plant
Palm oil

Too much everything!
Over production!
Price crash!
Have no fear we consume!
The prices so low, we don’t ask how they survive.
How can they afford now imported,
We all borrow more money?
They rip out more rice fields and rain forest!
We water more desert, toxify fertile soils, and supplant our wheat fields.
We all plant more
Palm oil…..
GM Soybean…..
GM Corn…..
To keep up with interest payments!
Price Crash!
How do we manage!
We are offered more money to borrow.
More is planted, so more is consumed to pay back the interest.
Wage Crash!
Price Crash!
[pay bank interest]
[pay bank interest]
[pay bank interest]
[pay bank interest]
[pay bank interest]
[cut health and education]
[cut basics subsidies]
[pay bank interest]
[privatize national bank]
[privatize everything]
[pay bank interest]

What was once accomplished with Empire and Invasions…
With napalm
Cluster-bombs and
Death Squads…
Is now accomplished with loans,
‘Economic Reforms’
‘Export Led Development’
‘Mortgage, Death Pledge’

We are never asked if we want development in this way
The banks, corporations and government just tell us to keep quite and keep working. Yet most have no knowledge of the borrowed billions they are working to pay,
Sovereignty is taken and austerity is returned.
Why can’t we see why we are angry. Is the direction to direct it not clear.
Ctrl, Alt, Delete. It’s a time for reset.

November 13, 2010

The Fright of an Awakening

The fright of the awakening, after the dawn has sent the book knowledge societies spinning in a multitude of directionless direction. Pulled every which way in an attempt to retain or gain, ride out some mysterious pain, while all, seemingly is flushed down the drain.
The horror of a society based on collectivism, not collectionism. This horrible idea of respect, living with those around us, from far and wide, and with our mother earth whom gives us life.

The new dawn is passing through it’s phase to the new light, and it’s, not a bunch of loonies blowing everything up. We’re coming together under one common language with no words needed to talk to and to understand each other. We’re learning to know that we’re not scary. There’s nothing to fear amongst ourselves except for governance, being pushed around. I’ve not encountered aggression from others towards myself in my travels, and I’ve not been an aggressor. It is the first rule, first principle, the principal of nonaggression, courtesy before contempt. We are moving from the dawning of, into the enlightenment of the age of Aquarius.
As an insane fleeting end, greed and want are pushed to the extreme, with the theft of all the illusionary wealth not realizing that it isn’t there, not in paper, not in trinkets, not in gold nuggets, not in silver bars. The tricksters play out the game, genetic modifications, and stealing the great diversity of the planet as they vainly attempt to destroy and desecrate as much as possible before the game is over.
The new age is coming soon upon us. Oppression isn’t waiting just around the corner, soon, we will once again live at peace, with love, and mother earth, as the circle comes to close.

November 13, 2010

The subject of food

The media spends its time looking into varied aspects of food, pointing to various nutrients and fats and sugars and starches and proteins and vegetable and meat and thin and fat and sitting and standing and exercise or lounging.
Continually spewing nonsense on what you should or shouldn’t, or what you can or you can’t, or how much and how little and if it’s going to do this or if it’s going to do that, all the while not talking about the fact that they’re poisoning us.
Just plain and simply putting poison in the food, and the water, adding genetics to manipulate and destroy natural process.
The only words given regard to the perpetrators of this destruction, are through the business sections, pages, and periodicals, speaking of billions in profit and financial outlook.
There is not a word given to the cost of land degredation, the cost of it’s sterility.
There are no words to the failures of these manipulated crops, and no words to the upcoming failure of these crops.
They have said no words to the prevasity of these heavily modified, heavy chemiclized, agra/food commodities pervasive through what is now food industry, not farms, farmers, foragers and markets.
There are no words to the theft of seed stock, and the supplanting of bio divercity across the planet.
There are no words to the simultaneous destruction of the existing stock as a consequence of genetic pollution.
There are no words to the outlawing of practices of personal sovereignty and the right to provision oneself.
Why are there no words.

November 11, 2010

We have not listened

We remember the sacrifice of those who ended the World War One. Those handed arms beyond their own, tools that extended capability not desired. Those who fought by command of others who would not, yet exercised every excuse to send them off, with the voluminousness of propagated justifications.
Men who worked and lived in peace with their many fellows in the many communities throughout our many lands.
These men who were sent off with the support and encouragement of those with capital and the control of the capital, both monetary and the text with which a headline is led.
Sent off to confront an enemy made up by the very supporters of these same capitals.
The men of the time which we remember, those who survived the travesty, spoke against the war, the idea, and the intentions of the elite that control the capitals of the war.
We have not yet listened

We do not yet remember

We still support the capital

We still send fellows to participate

For we are still ignorant.

November 5, 2010

non-contemplative thoughts

Random acts of non-contemplative thoughts. Ideas. General unleashing of the fury of words within.
So if I take on something like the Fibonacci sequence, for instance and apply thought to it.
It should show that the numbers carry on infinitely by means of recursive relation.
In three’s like a Minuet
I remember commenting to my buddies, who have undoubtedly forgotten, when we were first introducing ourselves to the music, that the Jimi Hendrix song Manic Depression had the meter of a Minuet.
So I am reminded of this daily and I see that pattern in the thoughts and ideas of three. If you allow you will feel the tempo.

“I’ve seen the writings of four
oh such a bore
if we make this distribution of load of live action into a formula, double that capacity
stretch it across the by-polar radius of the variable
we could be infinitely captured by the necessity to keep going to find out what the hell it was supposed to mean.”

Except the above would be written in binary code and a compiler would convert it so a machine could figure it out.                                                                                                                                                                                                                          That works exceptionally well, I can see now that the curtains are open*                                                                                                                                                                                                                                                                                                            What context does it have to do with a sequence.
Problem, Reaction, Solution
We don’t know which fairy story we were told as a child was truth and which was a lie.
Some have a moral
some speak of sorrow
Some show a danger
others a stranger
Some let you down
others not what their found
Still you’re determined and bound.
like the pages of the book
need more words
these I got have been rebuked
Fixated, satiated, give me more I’ll figure it out.
start with one book
you don’t read it through
then give to refute it that’s what we do
we had no such knowledge
lived good with out college
to the point that our belly was full
was nothing we cared
energy around us
and living we shared
now all signs approach us
from front , and from rear
the names of the players are familiar to ear
all comes together
as on a great stage
derivative incidents
conjured, contrived
minds battle be not waged
the stories much longer
beginning to end
to dwell past in the present
no future to spend
to see what is happening
to know whence it came
is to keep your head above water
and the start of the new game



*windows reference