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Braking Contact

An earlier version used an interchangeable indicator of “revolutionary” for Merton’s (1938) “rebellion”. For purposes of clarity, it has been edited for “rebellion”; and references have been updated.

Maybe Gordon Allport’s (1954) contact hypothesis (pp. 261-282) can help demonstrate that there may be tremendous benefit in mixing creative Merton (1938) strain adaptations of innovation/rebellion in conformist/ritual communities of practice (borrowed from linguistics [Lave & Wenger, 1991]) in order to reduce inequalities as a result of upwardly defined deviancies (Moynihan, 1993) stratifying adaptations themselves as moderated/mediated by basic social processes (BSPs) of positivist and constructionist theories of deviancy (e.g., strain, labeling theory etc.) and mental health stigmatization (including courtesy stigma [Goffman, 1963]). But then again, maybe conformist/ritual communities of practice is where an innovative/rebellion creativity sharpens and hones skills of pro-sociated (inclusive of individuated) behavior beyond status quo systemic inequality. Basically what these cognitions are capturing is this: the reason [insert art here] fails is because of stigma against the very demographic that created it in the first place. 

This can be understood and exemplified in applying Sykes & Matza’s (1957) techniques of neutralization under Scott & Lyman’s (1968) accounts as a typology of justifications. These justifications are rolled out saying “nobody is like X”, which essentially is a denial of the victim of the stigmatized (inclusive of courtesy stigma), a denial of injury of stigmatization, and is often coupled with an appeal to loyalties to in-group stereotypes/prototypes/exemplars. Yet these neutralizations working in advance of expectancies of difficulties (Sykes & Matza, 1957, pp. 666-667) is understandable as stigmatized innovative/rebellious strain adaptive out-group identities/behaviors may be perceived to threaten/eliminate a continuity of perceived freedom1 of ritual/conformist in-group behaviors/individuals resulting in reactance in an effort to recover freedom (see psychological reactance theory [PRT; Brehm, 1966]). This then would result in attitudes (i.e., prejudices concomitant with arousal) and behaviors (i.e., discriminations concomitant with efforts to maintain/restore freedom) acting on stereotypes (e.g., strain adaptive labels, mental health labels etc.) against out-group innovators/revolutionaries that receive formless transmission in creative lineages.

The only guard against these behaviors is a functional equivalent of a public-private key exchange in select relations, or an obfuscated key sharing in a select temporal-spatial nexus which can be updated on subsequent obfuscated nexuses. Within the context of [redacted], the obfuscated key sharing is exchanged in scenarios of rapid/narrow temporal/spatial reconfigurations of “rebirth” (know the art’s community of practice etymologies of its argot terms and know it physically!).

Why rapid? B.F. Skinner’s (1937) operant conditioning comes into play… because differentiations of narrower slices of dx (calculus) are under a near-instantaneous high frequency of stimulus control (SD) operantly conditioning near-instantaneous applications of torque through progressive approximation (i.e., shaping). This shall be known as immediation (a play on mediation/mediating variables). This can be seen/felt as a virtual weak force (i.e., gravimetric effect) capable of changing differential geometries differentially affecting interference patterns of behaviors (holographic affect) well in advance of gross (i.e., mass) effects. The stimulus control width of dx (i.e., granularity) is inversely proportional to the depth of fractal recursivity (Irvine & Gall, 2000) in various modes of linguistic interferential effects. That means that rapid rebirth (i.e., [redacted]) (cough) is directly proportional to narrower dx stimulus control transmission.

Like firing a weapon, the marksbeing (inclusivity is part of the key, and yes it has re-reading harmonics) better at hitting the mark will be somewhat surprised at the squeeze (another argot term!) rather than expecting it and overcompensating (even in minute amounts) only to result in missing the mark via perceptual (i.e., cognitive) expectancies tied arousal of motor-activity reflectivity (e.g., threats to freedom [that had to be seen coming [or [this [I[m{a[<止|]r[=[redacted]>]k}]s] the] not! ]]). The brake of wisdom.

Now it goes without saying that further refinement of skill in [redacted] is then in precise stimulus control of individuation-deindividuation beyond localities toward de-localized and de-coherized nexuses. This is where coordinate systems entirely encompassing of forms, are broken leaving that which is coordinate system-less. Emptiness, the bearer exact of samsara, where “-ness” affixation is merely indexical to an absence of coordinate permutation (i.e., equations [there’s more in here])—an illocutionary way to say this is that emptiness is beyond permutation.


1 See gestalt theories of good-continuity (Wertheimer, 1923/1938), herein as applied to expectancies of the execution of cognitive event scripts, further summarized by good continuity expectancies of event scripts.


Allport, G. W. (1954). The nature of prejudice. Addison Wesley.

Brehm, J. W. (1966). A theory of psychological reactance. Academic Press.

Goffman, E. (1963). Stigma: Notes on the Management of Spoiled Identity. Simon & Schuster.

Irvine, J., & Gal, S. (2000). Language ideology and linguistic differentiation. In P. V. Kroskrity (Ed.), Regimes of Language: Ideologies, Polities, and Identities (pp. 35-84). School of American Research Press.

Lave, J., & Wenger, E. (1991). Situated learning: Legitimate peripheral participation. Cambridge University Press.

Merton, R. K. (1938). Social structure and anomie. American Sociological Review, 3(5), 672-682.

Moynihan, D. P. (1993). Defining Deviancy Down. The American Scholar62(1), 17–30.

Scott, M. B., & Lyman, S. M. (1968). Accounts. American Sociological Review33(1), 46–62.

Skinner, B. F. (1937). Two types of conditioned reflex: A reply to Konorski and Miller. The Journal of General Psychology16(1), 272-279.

Sykes, G. M., & Matza, D. (1957). Techniques of Neutralization: A Theory of Delinquency. American Sociological Review22(6), 664–670.

Wertheimer, M. (1923/1938). Untersuchungen zur Lehre von der Gestalt II. Psychologische Forschung, 4, 301-350.


[[[[[The talk of vehicles is not suitable for discussion.]]]]]
[[[Did you really think the ox was going to give it away?]]]
[[Knowing this, how can yin be stolen?]]
[Turning the symbol ninety degrees reveals that the “complete disc” was only half covered, for what was perceived as component as yin is merely the background lacking, space itself, void, where yang is the figure fore.]
Limitless equational transforms yield limitless geometric spatial configurations, but Gödel’s incompleteness theorem implies nature’s and nurture’s [redacted] are obfuscated not by secrecy, but informational inaccessibility—YIN is the nearest index approximator. Do not be mistaken, yin as a primordial womb is beyond opposite to yang, for opposition measured is yang. Sorry yang, yang cannot “know” yin, because yin is beyond rather than “outside”.

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Ritual Minima: An Appropriate Exit for Meditation

Now what would be an appropriate category of vipaka to exit meditation th<i|esi>s morning? Perhaps the vipaka from the kamma of intending to travel across, through and near people’s quiet abodes.

Maybe the aircraft flying overhead would be some good vipaka to signal the exit of meditation.

Maybe the vipaka of kamma intending to compete over the supply of precious nourishing nectar as hummingbirds fighting over the bee balm. Maybe this would be an appropriate exit for meditation.

And finally, maybe the vipaka of kamma intending to move and hide away from beings as insects hiding away and burrowing. Maybe this would be an appropriate exit for meditation.

Seeing cause, condition, and result, this is a way in which a noble practitioner begins and ends meditation seeing the suffering and causes, conditions, and results, establishing the cessation of these, and arriving at the path of its extinguishment.

Seeing dependent origination directly.

In surveying the realm for a suitable meditation marker, it is seen, “this meditation marker is suitable, it is noble, it is leading to the cessation of suffering, for the benefit of limitless beings,” and the thought occurred, “how does one established rightly know the most suitable, the most beneficial, given the halting and trolly problem one knows?”

And what then is the vipaka shared amongst limitless beings, what is the result of limitless kamma arriving in great frequency, duration, amplitude, and the least latency? What is the appropriate exit common to limitless beings?

And the mind’s eye, turned toward breathing, the undulation of breath, in and out, moving, changing, as the great sea of samsara. Just as intent seeks change, the fruits are as breath in and out.

And just then an aircraft passed overhead, recollected amongst the span of breathing out long, changing to breathing in short.

The fruit of traveling noisily near people’s quiet abodes.

Just, like, this.

And in this, the noble practitioner is growing insight along with tranquility. For some tranquility may precede insight, for some insight may precede tranquility, just as actualism in science. Yet these precedings may change order, may shift and stretch, and contract, just as geological processes of earth. This is the course of samsara.

To say that samsara is mind is valid, to say that samsara is not mind is valid, to say that samsara is both mind and not mind is valid, to say that samsara is neither mind nor not mind is valid. Why is this so? Insight will share, because it is the very tetralemma that is samsara, it is the changing order of perspectives, tossed about on the raging sea. The “is”, the “not is”, the “and”, the “neither” as processes are exactly samsara. Process is exactly samsara, it is beyond “is”, beyond limitless equality.

Regardless of heap, the heaps are subject to suffering and cessation.

And here is the “and” now ceased.

For the benefit of limitless beings.

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Falling is Not Graceful

Falling is not graceful,
landing is graceful.

To go from falling,
to landing is courage.

The role of nage is
to create the conditions
of The Fall.

And what is the fall,
but from grace,
but from priveledge,
standing tall,
as “human race”.

Yet this skill is rare,
it is as the golden sun,
as the full moon round,
it comes and goes,
nearly scheduled,
yet just a bit off,
sideways, bits
on, bits off,
bits on,
the switch.
And the thing is,
it’s not just one switch,
it’s limitless switches, it would
be a mistake to say it’s all switches,
for “all” is a landing rather than a fall, all
is safety from that which it truly is, and what it
is, is beyond “all”, for it is truly limitless, beyond,
far beyond, utterly far beyond, so what
does a practitioner do? simply
drop the -er, leaving
what is a practicion?

oh now that!

is worthy of

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<出家|武>; <Homelessness|Bu>

Dispensation given on GEM3 #buddhism intra-IRC network relay system

[und] <manji> there is this mindfulness of breath at the tip of the nose, and it is sufficient, the reason it is helpful is twofold…

[und] <manji> first, it is difficult for perception to emit a conceptual representation of the sensation at it.

[und] <manji> extremely difficult for perception to do so.

[und] <manji> this clearly allows wisdom to distinguish perception processes from awareness processes

[und] <manji> though perception is a kind of awareness.

[und] <manji> the second is that it provides immediate feedback during discrimination and sensory impingements where craving and aversion occur in the changes in the metabolic needs of oxygen in changing breating

[und] <manji> thus there can be clear awareness of craving and aversion functions

[und] <manji> over time, perception is as a skilled performer… an artist… a “creator”… <cough/>

[und] <manji> begins to emulate this nose-tip sensation

[und] <manji> this is a counter-sign

[und] <manji> nimitta

[und] <manji> this is not to be mistaken for conventional conceptual processes which are more descriptive, this is more concept “as whole <cough/>

[und] <manji> the noble search goes beyond these mistaken views

[und] <manji> and continues on direct perception

[und] <manji> when meditating this way, the perception will inverse, the clear conception will cross the gap, to the other side <cough/> the far shore

[und] <manji> like an electron across a NP junction

[und] <manji> absorption provides the bias current… yet like a semiconductor, too much current, and the junction can short or open

[und] <manji> this is where oral instruction is provided to improve the quality of the NP phenomenon’s material (doping etc.)

[und] <manji> the doping process requires <homelessness|bu> functions.

[und] <manji> these are right livelihood processes following the sequence from right view.

[und] <manji> right view is the forerunner, this is the law.

[lba] <system> Conductor ([redacted]) joins

[und] <manji> “A semiconductor doped to such high levels that it acts more like a conductor than a semiconductor is referred to as a degenerate semiconductor.”

[und] <manji> Thank you for the demonstration Conductor.

[lba] <system> drogas ([redacted]) joins

[und] <manji> most likely not.

MDL Notes



飛龍出天 > 海人上地 >


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Beyond Equivocation

Be careful in marital ways that one does not become the constrained brute to infinitesimal stages enlisted in the wars of <<self|other>|’s> armies.

Be careful in martial ways that one does not become the fatal fodder to infinite audiences thrown in the theaters of <<self|others>|’s> creators.

Beyond these, the warrior sage helps the brutal explosive find the way, and helps the fatal diffused find the way, and what way a way it is, exactly, as… it is, seen directly, beyond this, beyond that, beyond this and that, beyond neither this nor that… beyond equivocation.