Que no tomo ya con seriedad alguna (o por lo menos inicial) las imagenes mentales por medio de las cuales me relaciono con el mundo real y físico, a las que queda ceñida mi propia fisiologia viviente como ser en calidad de cuerpo tambien fisico;

Quiero decir y como norma que aquello que es en verdad solo una imagen optica-mental no debe ser para mi aquello que me motiva resepecto a los demas y a través luego de mis propios actos psicomotoras.

Y esto lo llevo a rajatabla (que se dice) de forma insolayable y sin remisón, siendo mi voluntad un objeto no apto de ser reducido al estado real-funcional de muñeco o pele, pues ya se (resabido) que la fisiología humana es vulnerable a la manipulacion efectivamente subconsciente y como tal es herramienta base de ciertas formas de intervencion y control policial-social y resepcto del sujeto-blanco humano non grata desde luego que he sido para los poderes financieros-politicos y militares y su puta madre norteamericanos;

Y como en la calle a pisada real y econada tras otra, ya se que tiros de ninguna clase se van a llegar a descerrajar, finalmente, siendo todo una estrategia de captación fisiologica del blanco humano a través simplemente de la propia percepcion sensorial (sobre todo óptica), me la bufa en principio todo aquello que solo por mi sentidos se erige tacticamente ante mi en toda su violencia y ofensa con el fin simplemente de estimular una mecanica mia propia y fisiologica,

Que se propone descontrolada finalmente, sobre estimulada e impelida sin remedio a alguna clase de violencia ejercida en desperacion y frenesí evectivamente lunatica (para el observador externo) sobre el cuerpo e integredad fisica de cualquiera que finalmente pase circunstancialmente de lado-pero mejor siempre si es bajo los multiples lentes de los sistemas de cameras de seguridad y vigilencia de casi todo espacio publico-economico real norteamericano hoy en dia.

Y la carte blanche buscada es simplemente la justificacion publica y documental de la violencia física, que cultivada de esta forma aviesa y por engaño a través aparentemente de los propios actos del individuo mismo (aqui, en la foto que le estoy ensñenado, su señoría) se posibilita el enterramiento efectivo, judicial en vida también de la voz intelectual-humana, junto claro con el cuerpo,

Ya sujeto por alguna clase de efectiva imvobilizacion y encarcelamiento.

El juego pues está en resepctar el decoro social (siempre); en el apoderarte tu también de un mismo lenguaje corporal y de gesto (a modo de actor comico) con que comunicar contestando al mismo sicario como operativo que con su show se ha dejado caer un rato en tu propio espacio físico,

Procurando siempre que tu necesidad de voz fisiologica contestataria propia no viole la percepcion normal y de lo normal en sí en la que viven los seres humanos civiles quienes accidentalmente-pero siempre pieza clave final respecto de este mecanismo de represión-pudieran estar, o entrar y salir del escenario que es como una especie de matadero invisible, diente y uña y hasta el final…

Y el reforzarte (como verdadera supremecia tuya final) en el propio auto-control ya moral de no hacer terceros pagar por una violencia que otros como adversarios reales ejercen sobre ti como asimismo el proposito real de estos.

Total, como no te van a pegar un tiro (siempre la supremecia final del cuerpo, como no), resepcto de sus imagenes blandidas a modo de incisiva provocacion,

Pues que les follen.

Las imagenes no son reales sino solo en el grado que tu te relaciones fsiologicamente con ellas.

Tu decides el grado de seriedad fisiologica que para ti puedan o no tener.



________________________
*Primera frase de un cuento de R.Bolaño http://www.letras.s5.com/bolano2424.htm





The Physio-Sensorial Image of Bodily Violence and Abuse
Something like the underdog in the mind’s eye as human object of the physical violence of a stronger aggressor-or simply the fury of a numerically superior group over the bodily defenselessness and vulnerability of the one.

Conclusively, human perception is standardly sensitive to an always stark physical unfairness, and regardless as an image to the social-moral human context that lead up to it:

The image of abuse as perceived through the human eye, wounds the soul.

As a physiological truth this sensitivity is behind and present in some way in all human forms of judicial oversight of living collectives,

And even in spite of the fact that different cultural traditions anthropologicalize its reality in different variations, manners and degrees;

For it is truly an inescapable truth of human physiology and perception,

And becomes thus a form of standardily universal technical correction; a reality in itself and at its core that is undisputable, and hence never a culturally relative reality at all-at deeper, underlying levels of living human, geographically specific, collective experience,

Although of course you are still going to offend people even by just talking about it in this way and in regards to a sense of self they do not really understand in its physiology (even though the military/law enforcement/intelligence services of their own societies certainly do, or might).

But, who is the military general and/or financial commander willing to allow the tool of anthropological, cultural patriotism to be stripped from his iron behavioral-economics grip, and through its internalization as the very sense of self of his own people?

(Show me that and I’ll eat my own underpants!)


¿Un dorito?







Otros modelos de individualidad (texto extraido)
El español va o ha ido al café huyuendo de un hogar poco acogedor, por lo general, y buscando la realización verbal de sus frustraciones vitales. Todo el mundo es autoridad o la tiene en el café. El café es la conversación y la teoría que no compremete a nada. Vale empezar un tratado de filosofía verbal o de derecho politico, delante de los contertulios, e interrumpirlo para siempre, dejarlo en el aire cuando uno se ha cansado del tema o se le ha hecho hora de irse[….]Ser eminentemente social y emientemente triunfal, el español es coro, en el café, del éxito verbal de los demás, a condición de que los demás lo sean del suyo[….]El español necesita vivir en multitud, en olor de multitud, aunque sea olor de café, no porque sea extravertido, sino porque es introvertido hacia afuera, ya que lo que el español lleva siempre al café, a la tertulia, a la reunion, al coctel, no son banalidades, como el francés o el ingles, sino cuestiones tremendas: la guerra, la honra, el alma, la muerte. O cuestiones tremendizadas, como los toros. (Francisco Umbral, Ramón y la vanguardias (1978))


-la realización verbal de sus frustraciones vitales

-Ser eminentemente social

-es introvertido hacia afuera


Y el Grupo Prisa, ¿qué dice de esto…?
A grandes rasgos una base circunstancialmente católica de conceptualizar el grupo humano y a través del tiempo, a partir de la cual surge una individualidad estructural respecto de la fisiología particular da cada uno sometido vitalmente a este armazón semiótico humano-conceptual,

Particularismo, sin duda;

Añádase la inmensa tolerancia (caridad) respecto de la naturaleza humana y corporal propia de una visión prototipicamente católica, camino en verdad real teórico a Dios, que con ello unifica a la vez que diferencia los seres vivos en general de los seres humanos, y lo divino,

No es de extrañar que fuera un modus mas social (más fisiológicamente interactiva, grupal y hacia fuera) el que arraigara y nucleara una individualidad digamos latina (o incluso mediterránea) en general y particularmente ibérica;

En todo caso la fisiología social-semiotica norteamericana desde luego es otra (claramente), mas extrínseca en un frenético esfuerzo estructural precisamente por someter y alejar lo corporal a partir de un sentido del yo ergido sobre solo la supremacía ilusoria del control, ante todo;

En un grado mucho mayor que en el caso latino, ibérico y respecto de las distintas ámbitos antropológicos, por ejemplo del territorio español y portugués actuales.

Pero tengo entendido-fíjese-que los modelos económicos respecto del expolio demográfico y agregado, precisamente por lo extrínseco de lo cultural sobre lo corporal inmisericorde del individuo, oiga que valen también en el caso de contextos antropológicos ajenos,

Pese a que el origen psico-fisiológico cultural es de un carácter importado, ajeno y seriamente intrusivo,

Si uno lo mira bien, y no se hubiera adaptado a lo propio cultural y antropológico humano.

¿Un dorito?


_____________________
[ https://en.wikipedia.org/wiki/Who_Are_You ]





The history of civilization in the images of violence it substitutes real violence for (when it can): Because under images of violence man’s physiology is engaged, without our actually having to live the actual exercising of real, physical violence.

And thus Christianity can also be understood as a semiotics (image) of brutality as cruxification evolving out of an historical context (Roman-Jewish, inter-Jewish hositility) of an almost permanente, living in and of violence,

In which the basic incomprehensibility of a semiotic figure as individual who offers his own life could be understood as a dark historical, human need to overcome the living of human contexts of a permanente stability of blood-shed that ultimately turns into image and totemic, cultural cannopy the physiological violence of man that no longer needs to be lived directly,

That is forever monumentalized as a story of sacrifice that is really in itself a power momvement towards the overcoming of violence through a most binding semiotics of our victim who is master,

Front and center from then on as son who is the father and claims the human heart of all people for his own,

As living physiological image over the social, human universe;

Is thus, additionally, one step beyond Judaism itself that denies the image and so insists on the actual living of violence in its false absence,

Absence that is Cain that is no absence at all, but rather permenantly at the heart of civilization and the darkness of human physiology itself.

Because the semiotic is physiological, but not necessarily physical and hard against the skull of another living human being, once again and always.

And the zealot as rat knows his own, dark taste for a physiology of violent impostition, the more self-righteous, justified and tit-for-tat, the better:

Better in fact than fornication itself, for the zealot monkey-man of whatever creed and physio-totemic semiotics of real mother-and child/father-and-son garbage,

Falsely held to in the hypocritical denial of day-time appearances and cultural sanction of waterever georaphically determined, human backwater,

Where these people take their shits.


¿Un dorito?



[19aug15]



Physiological fiction (some titles)
-Jack Harper’s multigenerational individuality through time in Oblivion (2013)

-Edvin Munch’s The Scream and the individuality game it portrays...


Physio-totemic Siamese cats tearing the shit out of totemic sofas (with their claws)
People gearing their physiologies to semiotic structures of the mind that only residually have anything to do with objects in the real and physical,

In a world that does transcend, finally, to the physical but that is really of and centered in the physiological and totemic of bodily individuals becoming physiologically through semiotic models to adhere to and impose themselves on,

Like a siamese cat, reared on its hindquaters and tearing into the arm of a sofa with the claws of both hands, or paws;

Every so often and out of routine-and even if you shoo it away, it comes back and insists on the same repition of the same exercise.

And so in a system of multiplied, living individuals following only just somewhat varied patters of the same semiotics, bodily and non-semiotic individuality (subjectivity as coherece out from the bodily perception and passingly free of the semiotic-structural itself) becomes the fugitive of Edvin Munch’s painting The Scream;

Fugitive as individual in the jaws and cogs of a mechanics of the totemic and the zombie,

In the lattice of civilzation itself:

A bumber-cars context of semiotics and the extrinisic, of a necessarily insensitive (personally-extrinsic, indiviudality-removed) humanity intensely projecting itself in its physiology towards the totemic and semiotic,

Always in a necessary, merciless denial of its bodily reality;

Projecting totemically its own physiology so as not to suffer the consequences of simply the bodily (socially, morally) and at the hands of the opprobrium-incensed others;

A projection totemically of physiology in order to avoid living in the feeling of it.

Totemic, physiological projection towards the semioitc that is the economic human-financial medium itself.

And the absence of feeling, pain and coherence, ultimately-because coherence is an obstacle for physiological ritual, around the same clichéd models of behaviorialist tactics of physio-psychological reinforcement of this very form of degraded, subservient individuality as bedrock of aggregate demographics from exclusively the agency standpoint of its consumer pillaging, and over time:

It is in this context that bodily, less semiotic individuality becomes fugitive,

And the rest of humanity for it, dark and elongated figures of disapproval and specter opprobrium for all that is uniquely you and heart-felt,

Through the senses of the individual and bodily.

And life, now (as you can plainly see) is in the structural and semiotic as key to material, systemic continuity:

All other individuality cannot be now, and effectively no longer really is,

If you look carefully around you.


(Or correct me if I am wrong!)



_____________________
Fugitive Individuality
And I am in the others' being; I am not part of their anthropology of physiological, totemic projection, but I benefit form its financial-material consequences, and in the warmth that is the hearth they become of at least some form of morally-bound, physio-inmediate human community,

That I seek not to stray from and so remain at its side in its warmth that is still my own real possiblity to my own humanity,

And no matter how down-graded and sedated (sedated through its down-grading) the living medium they are has become.

And my morality is rather coherence, for I cannot depend on only the moral codes they live under that they themselves produce and reinforce,

For I am only peripherally part of what they are, and yet still live in dependence of their being.

And my humility is my arrogance in the service I live in to life itself,

For as long as it its ultimatley worth living for people,

On Earth.




Jack Harper/Tom Cruise’s list of things you need to know before your descent to planet Earth (and your new employement opportunity for the US Army of Humanity)
1)Human biological evolution is impeded by culture itself.

2)Human Individuality is always structurally determined by the collective medium the individual belongs to and his a product of some form of defiance and accomodoation, or accomodation as defiance;

3)The individual is always, in all contexts and athropologies bound to the group through a physiology of opprobium in regards to the collective others-through particularly physyiological terror of ostracism and a turning of the others against him or her.

2)Human perception is ultimately a form of projection of the human, individual perciever who is thus in a very real sense only capable of percieving only that which he/she already knows-all the rest is analogy as projection on to the unknown or not previously percieved; the individual is thus subject to a personal identity projection onto the percieved, and bound as well by the possiblities of the human medium in regards to the semiotics that medium articulates itself around (exactly that which are the limits-hence entity-of the possibility of projection itself).

3)Religions (of any kind) are anthropologies of accomodation of human physiology to communally shared ideas (semiotics) as real but fictional moral code (of still obvious and crucial importance); thus is social stability always a process of movement away from bodily individuality towards the fictional and semiotic (conceputalizations as mental images, ultimatley) that allow for the corpus social as metaphor only possible through the denial, restraint and repression to some degree of the bodily and individual;

4)Human physiology in its genetic permance after agriculture (because social organization based around agriculture does not allow internal forces of natural selection to actually articulate human experience) is thus permanently the problem of human collective stability, for the physiology of human beings is that of the warrior-hunter who is both predator and the hunted, in our reflexes and capacity for agression and thus is supremely a physiology of imposition at all levels that make us uniquely different from all other living speceis in exaclty this sense; and the development of human rationality is ultimately because of the biological, physiological ferciousness of human beings of an intensity and fiercness unparalled in nature, as both predator and the hunted (by other human beings, of course).

5)Human beings and culture itself cannot tolerate a life that is not essentially and above all else (even in the abstract and intellectual) PHYSIOLOGICAL and thus has never been able to truly impose at least socially, collectively, a higer forms of racional coherence on itself.

6)Human anthropologies as collective survival strategies of most essentially the accomodation of human physiology and the agression of people through the semitotic, are living systems of contradiction and the complexity, permantly, of paradox.

7)Additionally, because anthropologies live away from the bodily-to whatever degree, in whatever manner and through whatever semiotic mechanisms-the indiviudals living in these systems eventually remove themselves as well from a better understanding of the real violence at their physiological cores:

Because they live necessarily outside and removed from their physiology of violence-that is necessarily imposed on them by culture itself-they are almost completely ignorante to what their real nature actually consists of,

As that nature comes to haunt civilized man, by his side like a shadow over him and at every step he takes;

A shadow-phantom entity with whom people only relate indirectly and whose name has always been Cain (in Western cultre) but who is you.


____________________
http://leralotos.diary.ru/p187358971.htm?oam



[22aug15]




Some Historical, Semiotic Attempts to Overcome the Physiological Violence of Social Man

1)Enil [VERSUS] Utnapishtim, the Faraway. (Gilgamesh)

2)Cain and Seth [VERSUS] Able and Seth

3)John the Baptist is Jesus, the Messiah [VERSUS] an anthropology of Roman-Jewish and Jewish-on-Jewish hostilities.



[23aug15]



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