Saturday, April 27, 2019
Got a Beef?
A given threat is not just the threat of an individual living thing, but the entire set of external relations that thing is part of.
Yes, if you are a human the strength, sharp claws, and instincts of a bear make it inherently dangerous by sheer potential. But it is the way you encounter the bear, and the history of the bear itself that shapes the event. Is the bear hungry, surprised, or with its cubs? Has it had a history of negative encounters with humans, or a harrowing life experience? What is the nature of the environment, and the history of energy flows, that has shaped its instincts?
A human being's encounter with another human being in the middle of the forest has everything to do with what each of those individuals is projecting onto each other. Is each supposed to be there at that moment? What has each been through? What does each expect? What does each carry, or look like, or feel like? What is the personal and cultural history behind the development of these things? How do these individual impressions alter the tone and tenor of the encounter?
Your beef with someone else may very well be a beef with the whole industrial world.
Yes, if you are a human the strength, sharp claws, and instincts of a bear make it inherently dangerous by sheer potential. But it is the way you encounter the bear, and the history of the bear itself that shapes the event. Is the bear hungry, surprised, or with its cubs? Has it had a history of negative encounters with humans, or a harrowing life experience? What is the nature of the environment, and the history of energy flows, that has shaped its instincts?
A human being's encounter with another human being in the middle of the forest has everything to do with what each of those individuals is projecting onto each other. Is each supposed to be there at that moment? What has each been through? What does each expect? What does each carry, or look like, or feel like? What is the personal and cultural history behind the development of these things? How do these individual impressions alter the tone and tenor of the encounter?
Your beef with someone else may very well be a beef with the whole industrial world.
Quick Note on Surveillance
There is plenty to say about surveillance. But at the moment, and more simply, at its base the need for surveillance arises most faithfully when labor is alienated. If one labors for some cause or function that one isn't viscerally connected to, it is a matter of course that one's efforts drift away from that cause or function, which eventually has to be corrected by someone who does have a visceral connection to that cause or function. Or else the cause or function goes unfulfilled or fails.
Producing Guilt
It is worth being reminded that we are constantly producing guilt, a guilt that far exceeds the basic fundamentals of daily living. There is of course a good kind of guilt, which arises out of the relation between the guilty subject and others who are in a state of immiseration, in which impoverishment stands in contrast to the better off state of the guilty, which serves as an internal claim on future energy flows for the immiserated, hopefully progressing to stability sometime in the future.
Similarly, there is a kind of guilt (or shame) in which one judges one's effort or contribution to be not enough in terms of one's ability, so one is spurred to work past whatever limitations like motivation or skill level are presently in place.
But with the ongoing extreme concentration of wealth and resources, there is a constant squeezing and rending of the power relations of a majority of the population, so that any kind of measure or calibration of one's own guilt in relation to others becomes impossible. One is either disgustingly privileged or a useless worm, and the state of anxiety that arises from this amounts to a general burning sense of anguish that can't be put out, and which has no real directionality or applicability beyond self hatred and/or despair.
There can be unexpected benefits from this state, such as a radical spiritual break from conventional ideology and lifestyle, and perhaps a decoupling from traditional means of power maintenance and an acceptance of lower levels of energy consumption and living standard, which for the imperial citizen benefits all of humanity.
But there are also serious problems with this state as well. If one never values oneself in one's relations to others, or one becomes exhausted with the possibility that one is hopelessly out of reach of any kind of connection to one's suffering fellow beings, then further exploitation is possible from those who know how to manipulate such situations, or further abuse is possible from those giving up on the claims of others, or whatever.
More generally, larger effects can be discerned over hundreds of years with the right hindsight. There does seem to be a connection between guilt and the spiritual and ideological turn away from the earth that can be observed in Christianity for example, which from our standpoint today, appears as a terrible mistake with catastrophic consequences.
Similarly, there is a kind of guilt (or shame) in which one judges one's effort or contribution to be not enough in terms of one's ability, so one is spurred to work past whatever limitations like motivation or skill level are presently in place.
But with the ongoing extreme concentration of wealth and resources, there is a constant squeezing and rending of the power relations of a majority of the population, so that any kind of measure or calibration of one's own guilt in relation to others becomes impossible. One is either disgustingly privileged or a useless worm, and the state of anxiety that arises from this amounts to a general burning sense of anguish that can't be put out, and which has no real directionality or applicability beyond self hatred and/or despair.
There can be unexpected benefits from this state, such as a radical spiritual break from conventional ideology and lifestyle, and perhaps a decoupling from traditional means of power maintenance and an acceptance of lower levels of energy consumption and living standard, which for the imperial citizen benefits all of humanity.
But there are also serious problems with this state as well. If one never values oneself in one's relations to others, or one becomes exhausted with the possibility that one is hopelessly out of reach of any kind of connection to one's suffering fellow beings, then further exploitation is possible from those who know how to manipulate such situations, or further abuse is possible from those giving up on the claims of others, or whatever.
More generally, larger effects can be discerned over hundreds of years with the right hindsight. There does seem to be a connection between guilt and the spiritual and ideological turn away from the earth that can be observed in Christianity for example, which from our standpoint today, appears as a terrible mistake with catastrophic consequences.
Monday, April 22, 2019
Daily Acceleration
Much of the daily life of a living thing has the nature - or at least the effect - of speeding up the transformation and movement of matter and energy. For the human being, say the mundane process of washing and drying one's hands tends to speed up and focus processes in the subject's interest, such as the removal of matter and bacteria from the surface, and the subsequent drying up of that surface, all of which happens as a matter of course in the natural world, just more slowly.
Let's Be Rational Now
There is a hidden contradiction behind that rational - to the point of positivistic - and insistently mechanistic thought which posits some objective, knowable, and correct reality to be harmonized with. The thought itself, and the process by which the thought illuminates the world around it and situates itself within that illuminated world, constitutes an enormous expenditure of energy in order to illuminate and situate, so that it becomes a subjectivity even more intense than the kind of subjectivity it derides and erases.
One brief but I think pertinent example has to do with the financial industry, which uses mind blowingly complex mathematic systems and contrivances to model reality and point to some "truth" that is to aid in accumulation, but at the same time it is concentrating all the time so many resources to affect that accumulation that it destabilizes its own arena of action, right from underneath itself.
One brief but I think pertinent example has to do with the financial industry, which uses mind blowingly complex mathematic systems and contrivances to model reality and point to some "truth" that is to aid in accumulation, but at the same time it is concentrating all the time so many resources to affect that accumulation that it destabilizes its own arena of action, right from underneath itself.
Others
As a complex and specialized society expands, extending out its professional branches in every direction, something unexpected happens: the Other which the society is attempting to surmount and subsume begins to expand within the center of that society's own bosom.
Members of the police and the military for example will drum up all sorts of dark forebodings about outside (or inside) invaders and aliens which are altering the shape of society, the dangers of which the unknown citizen has not a clue about, which simultaneously reveals these members of society are experiencing something entirely different and alien to the experience of the average citizen, that blissfully ignorant sheep that sits munching grass in the pasture.
It couldn't be any other way. The soldier, the officer, the farmer, the construction worker, what have you, now has a radically different life experience from the insurance agent, the administrator, the programmer, etc, by virtue of an intense concentration of life activity that is exclusive to the experience of that professional.
What was once a mixed life experience that could be shared among generalists is now a concentrated and constricted experience relegated to the professional, who sees and understands a slice of society that no one else does, and so the rest of those professionals slide off into the periphery, suspicious in their ignorance of the facts of life that "matter" to the observing professional.
Members of the police and the military for example will drum up all sorts of dark forebodings about outside (or inside) invaders and aliens which are altering the shape of society, the dangers of which the unknown citizen has not a clue about, which simultaneously reveals these members of society are experiencing something entirely different and alien to the experience of the average citizen, that blissfully ignorant sheep that sits munching grass in the pasture.
It couldn't be any other way. The soldier, the officer, the farmer, the construction worker, what have you, now has a radically different life experience from the insurance agent, the administrator, the programmer, etc, by virtue of an intense concentration of life activity that is exclusive to the experience of that professional.
What was once a mixed life experience that could be shared among generalists is now a concentrated and constricted experience relegated to the professional, who sees and understands a slice of society that no one else does, and so the rest of those professionals slide off into the periphery, suspicious in their ignorance of the facts of life that "matter" to the observing professional.
Saturday, April 20, 2019
Hard
Splitting firewood - much like breaking up concrete with a jackhammer - is a visceral, yet unexpectedly surprising experience. This is because if one isn't exposed to these things directly in one's own life, one gathers conceptions of these things through media like movies and TV, in which the subject pounds away at crumbling concrete with a jackhammer or blasts apart a quarter of wood with one deft swipe of the axe.
Normally the intention of the media is not to actually document the process itself in painstaking detail, but to represent it and situate it within a greater narrative, typically in an aesthetically pleasing way that doesn't necessarily seize the attention in an inordinate way, which is perfectly fine within the confines of the media piece and what the media piece is trying to do.
But to experience the process in painstaking detail is to experience something very different. I said "quarter of wood" because that is the part of the log round that is ready to split in that satisfying way, where most of the tension holding it all together is gone, and the axe cleaves right through the middle and sends the halves of the quarter toppling in a show of power and result. Splitting a fresh round, on the other hand, is more laborious, especially if it still contains a lot of moisture and is larger in circumference.
One has to look for stress fractures - called "checks" - to determine the direction of the grain and where the log is weak, and then one buries the axe in the thing, wiggling and working the axe back and forth, hoping to wedge the grain apart, growing the fractures, which can then be followed and then hit subsequently with the axe, finally splitting the wood apart. When a round is halved, it gets much easier because all of the energy going into the wood at the point of the falling axe then has a place to go: outwards, instead of circulating within the log and holding it all together.
And so a quarter of the log - if it is large enough and worth splitting again - is ready to be split apart with ease and satisfaction, making that moment a transferable scene that makes for an attractive building block for further works of aesthetic and narration in a media piece.
Working a jackhammer is much the same. One expects the concrete to blast apart upon coming into contact with this powerful tool, but really that is just the end result, the point in which the subject with the tool prevails over the hard substance and there is a dramatic toppling or crumbling of concrete which yields to the jackhammer.
What happens in the meantime is the jackhammer point vibrates on a depression or a weak point until fractures begin forming around it, and one chases the fractures and wedges the pieces of concrete apart, which upon breaking apart, allow all of the force vibrating from the point to escape out into space, taking the concrete with it. It is slower and more painstaking this way, but an interesting process in its own right. Unless of course you have a bigger, more powerful jackhammer, a better instrument of destruction. So too do hydraulic log splitters do the job quite nicely, but we'll get to that part in a bit.
What exactly is the point of all this? For me, these processes experienced in their fullness yield certain insights of their own.
What we are talking about is the nature of manipulating physically very hard things that are made to persist: tree trunks have evolved to carry enormous standing weight for long periods of time, and concrete of course is selected for and specifically engineered to hold up towering human made structures and rolling transportation behemoths, among other things, all of which feature incredible amounts of weight, and which are to last in that space indefinitely.
Similarities become apparent in the constitutions and behaviors of the individuals, communities, and institutions that make up civilization, that great organic formation that has evolved to expand outwards and take on mass indefinitely and persist into perpetuity, and so its constituents must relate and bond together very tightly and rigidly; they must evolve to be very hard.
And you do see it: you watch as the everyday pressures and energies of mass suffering and grievance push and pull at the daily realities of industrial civilization, seeking to alter its course, which then relentlessly snaps back into place and resituates itself into the preferred forms of its most powerful and privileged.
Individuals, organizations, whole cultural milieus reach bursting points and then crack around various centers of intense energy or concentrations of force, altering in stops and starts, their abilities of resituation weakening until disintegration is more complete and something else can arise in their stead.
It is the builders of the hard and the massive themselves that have the necessities of managing and directing the shape of the built, and so develop the instruments of force and violence concurrently, those powerful jackhammers and logsplitters, which are to accelerate and direct the formations and disintegrations that change the shape of the greater mass.
And indeed, it is the fevered construction of perpetuity, the concentration of mass, the constant accumulation, and then the instruments of destruction to direct and manage those formations, which all go together, and which all make up this sort of central process that indicates what civilization is really about. The old imperial method of divide and conquer is just one of the available phenomena to study, to make sense of the process itself and the human relations that go into the process.
Who is to control the instruments of construction? Of destruction? The shape and succession of civilization certainly modulates along these changing circumstances, which make up the human element of the struggle over the shape of civilization. But it is civilization, that objectified result, that acts on everyone and transforms everyone in the end.
Normally the intention of the media is not to actually document the process itself in painstaking detail, but to represent it and situate it within a greater narrative, typically in an aesthetically pleasing way that doesn't necessarily seize the attention in an inordinate way, which is perfectly fine within the confines of the media piece and what the media piece is trying to do.
But to experience the process in painstaking detail is to experience something very different. I said "quarter of wood" because that is the part of the log round that is ready to split in that satisfying way, where most of the tension holding it all together is gone, and the axe cleaves right through the middle and sends the halves of the quarter toppling in a show of power and result. Splitting a fresh round, on the other hand, is more laborious, especially if it still contains a lot of moisture and is larger in circumference.
One has to look for stress fractures - called "checks" - to determine the direction of the grain and where the log is weak, and then one buries the axe in the thing, wiggling and working the axe back and forth, hoping to wedge the grain apart, growing the fractures, which can then be followed and then hit subsequently with the axe, finally splitting the wood apart. When a round is halved, it gets much easier because all of the energy going into the wood at the point of the falling axe then has a place to go: outwards, instead of circulating within the log and holding it all together.
And so a quarter of the log - if it is large enough and worth splitting again - is ready to be split apart with ease and satisfaction, making that moment a transferable scene that makes for an attractive building block for further works of aesthetic and narration in a media piece.
Working a jackhammer is much the same. One expects the concrete to blast apart upon coming into contact with this powerful tool, but really that is just the end result, the point in which the subject with the tool prevails over the hard substance and there is a dramatic toppling or crumbling of concrete which yields to the jackhammer.
What happens in the meantime is the jackhammer point vibrates on a depression or a weak point until fractures begin forming around it, and one chases the fractures and wedges the pieces of concrete apart, which upon breaking apart, allow all of the force vibrating from the point to escape out into space, taking the concrete with it. It is slower and more painstaking this way, but an interesting process in its own right. Unless of course you have a bigger, more powerful jackhammer, a better instrument of destruction. So too do hydraulic log splitters do the job quite nicely, but we'll get to that part in a bit.
What exactly is the point of all this? For me, these processes experienced in their fullness yield certain insights of their own.
What we are talking about is the nature of manipulating physically very hard things that are made to persist: tree trunks have evolved to carry enormous standing weight for long periods of time, and concrete of course is selected for and specifically engineered to hold up towering human made structures and rolling transportation behemoths, among other things, all of which feature incredible amounts of weight, and which are to last in that space indefinitely.
Similarities become apparent in the constitutions and behaviors of the individuals, communities, and institutions that make up civilization, that great organic formation that has evolved to expand outwards and take on mass indefinitely and persist into perpetuity, and so its constituents must relate and bond together very tightly and rigidly; they must evolve to be very hard.
And you do see it: you watch as the everyday pressures and energies of mass suffering and grievance push and pull at the daily realities of industrial civilization, seeking to alter its course, which then relentlessly snaps back into place and resituates itself into the preferred forms of its most powerful and privileged.
Individuals, organizations, whole cultural milieus reach bursting points and then crack around various centers of intense energy or concentrations of force, altering in stops and starts, their abilities of resituation weakening until disintegration is more complete and something else can arise in their stead.
It is the builders of the hard and the massive themselves that have the necessities of managing and directing the shape of the built, and so develop the instruments of force and violence concurrently, those powerful jackhammers and logsplitters, which are to accelerate and direct the formations and disintegrations that change the shape of the greater mass.
And indeed, it is the fevered construction of perpetuity, the concentration of mass, the constant accumulation, and then the instruments of destruction to direct and manage those formations, which all go together, and which all make up this sort of central process that indicates what civilization is really about. The old imperial method of divide and conquer is just one of the available phenomena to study, to make sense of the process itself and the human relations that go into the process.
Who is to control the instruments of construction? Of destruction? The shape and succession of civilization certainly modulates along these changing circumstances, which make up the human element of the struggle over the shape of civilization. But it is civilization, that objectified result, that acts on everyone and transforms everyone in the end.
Friday, April 19, 2019
Ends in the Wild
To take the wilderness as a wholly different environment from the civilized world - if one has been living most of one's life in the civilized world - a given end for venturing into the wilderness can be a good way to order one's experience and learning, and drive one's activities.
In any new environment, lack of experience makes for a chaotic and bewildering field for one's perception. A given end, say to get to the top of a ridge, to collect food or fuel, or even ascend a mountain, gives shape to one's activity and orders and focuses the necessary tree of skills and knowledge required to traverse whatever gap needs to be crossed to reach the end.
The more power the end has for the individual - whether established via one's own personal situation like hunger, or through collective means such as through esteem - the more motivation there is to drive one through regions of resistance and difficulty, learning more in the process.
Like a mountain orders the life on its slopes and contours, the end orders and organizes the experience. Of course ends can be just as calamitous for some parties as it is constructive for others. The romantic idea of ascending a mountain could lead to the ruin of a party, say via exposure and hypothermia or burial by avalanche, just as it could lead to social accolades and the building up of important living skills and character traits.
And then there are uses for abandoning ends completely, or at least well-worn and habitual ends, which through their collectively established desirability and their pathways of least resistance, carve grooves and ruts which constrict the range of activity and experience, and which themselves alter the landscape in which activity and experience is possible.
For example, you could be venturing into the wilderness daily to cut down trees and gather commercially viable timber - many of these places themselves aren't exactly wilderness any longer but that's another issue - and never leave your caravan of air conditioned trucks and saw-mounted tractors, and thus never see any situation that is different than your daily social and labor relations, which themselves are affecting profound changes on the surrounding lands and the people themselves.
The general end of "venturing into the wilderness to let it all go" by abandoning ends altogether could be useful for happening upon experiences and realizations by chance and surprise, which is something else altogether.
Countless cultures have happened upon the wisdom made possible by immersion into the wilderness, which tends to break apart habitual patterns of thought and psychic defenses, oftentimes renewing the meaning of cherished traditional ends that are in constant danger of semantic drift, the further one moves away from their roots.
As always, it is the case that one has to choose - if possible - what one really wants.
In any new environment, lack of experience makes for a chaotic and bewildering field for one's perception. A given end, say to get to the top of a ridge, to collect food or fuel, or even ascend a mountain, gives shape to one's activity and orders and focuses the necessary tree of skills and knowledge required to traverse whatever gap needs to be crossed to reach the end.
The more power the end has for the individual - whether established via one's own personal situation like hunger, or through collective means such as through esteem - the more motivation there is to drive one through regions of resistance and difficulty, learning more in the process.
Like a mountain orders the life on its slopes and contours, the end orders and organizes the experience. Of course ends can be just as calamitous for some parties as it is constructive for others. The romantic idea of ascending a mountain could lead to the ruin of a party, say via exposure and hypothermia or burial by avalanche, just as it could lead to social accolades and the building up of important living skills and character traits.
And then there are uses for abandoning ends completely, or at least well-worn and habitual ends, which through their collectively established desirability and their pathways of least resistance, carve grooves and ruts which constrict the range of activity and experience, and which themselves alter the landscape in which activity and experience is possible.
For example, you could be venturing into the wilderness daily to cut down trees and gather commercially viable timber - many of these places themselves aren't exactly wilderness any longer but that's another issue - and never leave your caravan of air conditioned trucks and saw-mounted tractors, and thus never see any situation that is different than your daily social and labor relations, which themselves are affecting profound changes on the surrounding lands and the people themselves.
The general end of "venturing into the wilderness to let it all go" by abandoning ends altogether could be useful for happening upon experiences and realizations by chance and surprise, which is something else altogether.
Countless cultures have happened upon the wisdom made possible by immersion into the wilderness, which tends to break apart habitual patterns of thought and psychic defenses, oftentimes renewing the meaning of cherished traditional ends that are in constant danger of semantic drift, the further one moves away from their roots.
As always, it is the case that one has to choose - if possible - what one really wants.
Sunday, April 14, 2019
Tahoma
The indigenous name for Mt. Rainier is "Tahoma," or "nurturing breast," and upon looking around the region a bit, it is easy to see why. The mountain is a towering presence, and basically acts as a giant gravity feed for the region's water needs.
Curious, this violent eruption of energy which has produced a topography of elevation, which in turn produces regions of turbulence that alter the weather and reach up into the heavens, catching snow and moisture, letting it then melt and flow throughout the land as the seasons change.
A little turbulence, a little disruption, and you have a biome set into motion, brimming with life. And a little too much turbulence, a little too much energy, and all that life can be swept away. After all, Rainier is considered one of the most dangerous volcanoes in the world, with lahars that could sweep away much of the life in the surrounding valleys.
Curious, this violent eruption of energy which has produced a topography of elevation, which in turn produces regions of turbulence that alter the weather and reach up into the heavens, catching snow and moisture, letting it then melt and flow throughout the land as the seasons change.
A little turbulence, a little disruption, and you have a biome set into motion, brimming with life. And a little too much turbulence, a little too much energy, and all that life can be swept away. After all, Rainier is considered one of the most dangerous volcanoes in the world, with lahars that could sweep away much of the life in the surrounding valleys.
Beginner's Luck
I think one major element behind beginner's luck is the relaxation that is present before a major difficulty. This becomes especially apparent when interacting with skill with other living things, like animals and even people. One may be tense right off the bat, but usually one is a bit relaxed and playful until one comes up against a difficulty, such as a threat or a failure of one's underdeveloped skills, and becoming conscious of these dangers, one becomes stressed and tenses up, which tends to affect matters of skill negatively.
Skill needs to be carried out in a relaxed and flowing state, instinctually. The more one focuses and stresses, the more the many parameters of successful action are ignored in favor of a narrow set under focus. But in time, focusing on narrow parameters builds skill and these things become automatic and fade into the background, and one once again relaxes.
Skill needs to be carried out in a relaxed and flowing state, instinctually. The more one focuses and stresses, the more the many parameters of successful action are ignored in favor of a narrow set under focus. But in time, focusing on narrow parameters builds skill and these things become automatic and fade into the background, and one once again relaxes.
Panopticon
One funny thing about labor is the presence of the twin projection when you place two working people alongside each other. Even without a supervisor or a structured set of goals or workday requirements, the two people will probably work harder than if either one of them were alone. It is the presence of the other which evokes that deeply conditioned executive response, that feeling of being watched, coupled with the guilt of slacking off so fiercely seared in by capital. Simply placing two people together is enough to evoke that projection in each person, so that the two are mutually catalyzing each other, producing a productivity that is more than the mere sum of the two.
Continuity
Well I've run out of excuses, and I'm sitting on a load of material to scratch out, so here goes. I've got a few pieces that comment on our national (and international) political economy, but the bulk of it has just been gleaned out of what has been right in front of my face, here in the sparsely populated northwest side of Mt. Rainier.
How does this all relate to the rest of my writings anyway? Have I finally gone rogue and dropped out? Well, probably not. If you've been involved at all in modern world affairs, not to mention being birthed in the midst of it and being shaped by it, then it stays with you. No matter how deep into the wilderness you go, you can never really escape so-called "civilization" and its attendant problems, nor can you completely duck away from its many gifts and resources and benefits, you are already it.
Most of the wilderness that is left has already been dramatically shaped by some human presence anyway. Further, we can disentangle various concepts rhetorically and ideologically, but reality as it really stands has no use for such distinctions.
Anyway, the preceding works and the following works are all continuous. We're just moving stuff around: consciousness, accumulated complexes and materials, spirit, etc., mixing stuff with other stuff, having new experiences through existing lens of perception, changing those lens in turn, which allows for other subsequent experiences and insights. And so on.
Some of the post takeaways may not be immediately apparent; they may accumulate and form more developed ideas further on, or they may just be throwaway thoughts. Which is how I've always worked, but some of this latter stuff may be even more out there. Or not? Whatever the case, I'm trying to go somewhere with it.
How does this all relate to the rest of my writings anyway? Have I finally gone rogue and dropped out? Well, probably not. If you've been involved at all in modern world affairs, not to mention being birthed in the midst of it and being shaped by it, then it stays with you. No matter how deep into the wilderness you go, you can never really escape so-called "civilization" and its attendant problems, nor can you completely duck away from its many gifts and resources and benefits, you are already it.
Most of the wilderness that is left has already been dramatically shaped by some human presence anyway. Further, we can disentangle various concepts rhetorically and ideologically, but reality as it really stands has no use for such distinctions.
Anyway, the preceding works and the following works are all continuous. We're just moving stuff around: consciousness, accumulated complexes and materials, spirit, etc., mixing stuff with other stuff, having new experiences through existing lens of perception, changing those lens in turn, which allows for other subsequent experiences and insights. And so on.
Some of the post takeaways may not be immediately apparent; they may accumulate and form more developed ideas further on, or they may just be throwaway thoughts. Which is how I've always worked, but some of this latter stuff may be even more out there. Or not? Whatever the case, I'm trying to go somewhere with it.
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