Archive | December, 2010


26 Dec

so i got mostly clothes for christmas and i hate christmas and one of the presents i got for my brothers was exactly the same as a present my dad got for my mom so it was awkward and i felt bad which is normal because christmas for me is always disappointing because i want everything to be perfect and it never is so i started wondering exactly what made christmas so special to everyone and i started to see some really odd trends like the way the kid from across the street came over to ask if my brother could play and my mom was almost offended because no one ever plays on christmas its a family day but what is a family day exactly and why do we isolate ourselves from our community and what is the point of gift giving etc

family day: the agreement that you keep to yourselves on christmas limiting it to relatives or basically relatives which isnt unique to christmas its a holiday special but that seems wrong it seems christmas and other holidays are the perfect time to go do normal things with the people you dont know or barely know at all but we dont because

isolation: now lets get somewhat interesting and to ensure i am not entirely bullshitting lets bring in Slavoj Zizek and talk about the other which is the reason we dont go do normal things on christmas because we are scared of anyone that might ‘ruin’ (quotes via HRO : ) ) our holiday spirit which is ironic because our holiday spirit is acceptance and in come Zizek who tells us that our acceptance occurs only on a shallow level of accepting the idea of different cultures and traditions but escaping at all costs the actual practice for instance i know it is scary but there were jewish people at the movie theatre watching non-christmas secular actions films all christmas

gifts: this is where i get cynical because in the same way we use tolerance as a shield and ultimately prevent true tolerance i see gift giving as a way of escaping materialism via materialism meaning we want to give gifts to show that we truly love a person and that we love them more than the clothes we bought them which is a pretty evident paradox when we are buying them clothes to illustrate this point but the problem is that we pretend and really we should just accept that gifts are never going to express how we feel and treat them practically in the sense that we buy things that are small and funny and allow everyone to take the money they saved by not purchasing a ridiculously massive gift and buy practical things for themselves allowing the ‘true meaning’ of christmas to come in the realization that the gifts really arent important or what makes the day at all and realizing that the isolation is ridiculous and that christmas might mean the most to people most able to leave behind their christmas identity and truly accept otherness by embracing it not just embracing the idea of it


Made With Real Nabeez

3 Dec

An American Coffee Drinker

a completed product

just like we all are



3 Dec

from here:
The theory developed in this study is unique because it is founded upon both the biology of the human nervous system, and the experiences of transcendent reality that form the core of mystical and religious thought. It takes as its foundations the existence of alternative realities, or “worlds”, found in spiritual theories, and the pharmacology of neurotransmitters in the brain. Specifically, this theory is offered as an explanation for those cases in which an individual is exposed to some psychoactive substance, and subsequently reports having had a mystical experience; or there occurs some other kind of conscious state in which either a reality different from that of ordinary consciousness is experienced, or the experience of ordinary reality takes on new meaning or significance.

To return to the question of adaptive value [of susceptibility to psychoactive substances in humans]: let us suppose that, at some time in the distant past, while the fundamental structure of the human brain was in its evolutionary infancy, a genetic mutation occurred (more likely a series of them) such that some brains appeared with receptors for certain kinds of naturally occurring plant substances. The ingestion of those substances resulted in fundamentally new kinds of perceptual awareness, and perhaps also fundamentally new ways of processing information.

The adaptive value of the evolution of receptors for extra-corporeal substances, then, was the development of consciousness. It is interesting to think that what we see in primitive societies, in their religions and shamanistic rites using psychoactive plants, is the mind reaching beyond the biological limitations of the brain into new ways of understanding the world, and perhaps into new worlds. The observations of Schultes and Hofmann do indeed suggest that psychoactive substances are somehow able to alter the way in which the world is perceived, and the ways in which that information is analyzed. The universality of their use among ancient humankind inextricably links the pharmacology of hallucinogenic plants, and the effects they produce, with the evolution of the human mind and human culture. Such perceptual and cognitive “alterations” may very well be the progenitors of awareness and reflection; the processes that differentiate perception from sensation may be the same ones that distinguish thought from reflex. Consciousness could be considered an adaptive advantage if it provides better ways of exploiting the environment, and it does seem, from Edelman’s discussions, that the ability to reflect upon one’s actions might help plan for the next meal, build shelters, and so forth.

That psychoactive plants have played a role in the evolution of human consciousness is an inescapable conclusion, if we are to take evolution theory seriously. (pages 230-232)

It is suggested that “(chaos) may be the chief property that makes the brain different from an artificial intelligence machine.” Because they are self-organizing and self-regulating, chaotic systems may be indicative of the process by which new ideas are generated in the brain. In any event, the brain is able to process information by recruiting increasing numbers of neurons into perceptual circuits; “attentiveness” to a particular stimulus is, at the physiological level, reflected in the numbers of, and chaotic behavior of, neurons brought into the information network. (pages 240-241)


2 Dec

Heartfields Ethnography