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the very last of all generations in demands of ecstatic environment.
• Ask me anything
laya samādhi;
laya samādhi;
Patrick Lawler - Patrick Lawler writes about “Patrick Lawler”
‘Then there is the rumor that Patrick Lawler
has given up being Patrick Lawler.
Here’s the evidence: If Patrick Lawler
did not want to be Patrick Lawler,
then why would he write a poem titled “Patrick Lawler”?’
read on.
. ∆ .
No electrochemical limbo. Man a protozoan shockroll hits each face in the back of the neck. Visions off the mainline are natural free.
No frozen moments re-enacted for tomorrow’s fantasy revolution. Life-acting is freeing eternity innow!
Put free in front of words that guard the universe. Free liberation.
“Free World” is a prisoner of propaganda. Try Free Earth, Free Planet. It is a free planet. No cosmic landlord.
Planet creatures—free beginning, free autonomy, free end.
Common wonder.
via the diggers
Alexandro Jodorowsky - On Listening To Martin Fierro’s Music For El Topo
I was a seed
Watching itself grow on a tree
Knowing
I was the tree,
But feeling
Apart from it.
Earth and water
Came together
With my energy
And the fruits and branches
Were larger far beyond
What I had ever thought.
I sat there
Watching myself grow.
I wanted to leap up out of
The depths of the earth
And drop into the heart of the fruit
Be the future seed, one of them,
Not be the origin.
In the beginning, Api, the Earth spirit, came to this place and found the rivers full of fish and the bush full of pigs, and many tall sago trees, but there were no people. Api thought: This would be a good place for people, so he cracked the cave open. The first people to pull themselves out were the Awim, and then the Imboin and other groups, and finally the Meakambut. They were all naked and could barely squeeze out into the light. Other people were inside, but after the Meakambut came out, Api closed the crack, and the others had to stay behind in darkness.
The Awim and the Imboin and the Meakambut spread across the mountains and lived in rock shelters. They made stone axes and bows and arrows, and the hunting was good. There was no hatred, no killing, no disease. Life was beautiful and calm, and all people had full stomachs.
At this time men and women lived in separate caves, John continues. In the evening, the men would go up to a special cave to sing. But one night a certain man pretended he was sick and stayed behind. When he could hear the men singing, he snuck down to the women’s cave and had sex with a woman. via natl geo.
The Sweet, Sweet Music of the Wood-Playing Turntable
YEARS from Bartholomäus Traubeck on Vimeo.
”A tree’s year rings are analyzed for their strength, thickness and rate of growth. This data serves as basis for a generative process that outputs piano music. It is mapped to a scale which is again defined by the overall appearance of the wood (ranging from dark to light and from strong texture to light texture). The foundation for the music is certainly found in the defined ruleset of programming and hardware setup, but the data acquired from every tree interprets this ruleset very differently.”
One wonders whether different families of trees produce varying kinds of music. For example, does a willow generate more soulful ballads? Or would Mozart come from an old growth redwood? Poplars grow fast, so could they be used for upbeat tunes?
Srikanth Reddy - Aria
The ending is sad if you think of it.
Portable castle, luna,
two singers pretending to kiss
for the mob. Ovation. The end
of applause, the sound of a fire
failing to catch in the dark.
Somebody took down the bay
and left us to pick up the boats
in the pit. Rigging everywhere.
What stagecraft, what dripping
cathedrals. I sit on my rock
with a fistful of raisins
and listen. Sometimes an extra
dismantles a cloud. Sometimes
a whale remembers the spotlight.
Ley De Derechos De La Madre Tierra
Law of the Rights of Mother Earth (Spanish: Ley de Derechos de la Madre Tierra) is a Bolivian law (number 71), that was passed by Bolivia’s Plurinational Legislative Assembly in December 2010.[1] This 10 article law is derived from the first part of a longer draft bill that is scheduled to be considered by the Assembly in 2011.[2][not in citation given] The short version was rushed to be presented by president Evo Morales at the 2010 United Nations Climate Change Conference.
The law defines Mother Earth as “…the dynamic living system formed by the indivisible community of all life systems and living beings whom are interrelated, interdependent, and complementary, which share a common destiny; adding that “Mother Earth is considered sacred in the worldview of Indigenous peoples and nations.[3]
In this approach human beings and their communities are considered a part of mother earth, by being integrated in “Life systems” defined as “…complex and dynamic communities of plants, animals, micro-organisms and other beings in their environment, in which human communities and the rest of nature interact as a functional unit, under the influence of climatic, physiographic and geologic factors, as well as the productive practices and cultural diversity of Bolivians of both genders, and the cosmovisions of Indigenous nations and peoples, intercultural communities and the Afro-Bolivians.[4] This definition can be seen as a more inclusive definition of ecosystems because it explicitly includes the social, cultural and economic dimensions of human communities.
The law also establishes the juridical character of Mother Earth as “collective subject of public interest”, to ensure the exercise and protection of her rights. By giving Mother Earth a legal personality, it can, through its representatives (humans), bring an action to defend its rights. Additionally, to say that Mother Earth is of public interest represents a major shift from a anthropocentric perspective to a more Earth community based perspective.[5]
