In order to cross this formidable ocean of repetitive history, one should resort to that which is eternal and unchanging. You are indeed consciousness itself, not inert physical matter. The Self which is not grasped by the senses is not touched by sorrow. Bliss is possible only by Self-knowledge, not by any other means.

One should resort to that which is not limited, conditioned, or finite. Abandon the notions of ‘I’ and 'this’ and remain established in the truth. Rest in the inner silence. One should enjoy the delight that flows from peace. When the heart is established in peace, there arises the pure bliss of the Self.
—  The Supreme Yoga
In any given culture and at any given moment, there is always only one ‘episteme’ that defines the conditions of possibility of all knowledge, whether expressed in theory or silently invested in a practice.
—  Michel Foucault, The Order of Things

Between every point of a social body, between a man and a woman, between members of a family, between a master and a pupil, between everyone who knows and everyone who does not, there exist relations of power which are not purely and simply a projection of the sovereign’s great power over the individual, they are rather the concrete, changing soil in which the sovereign’s power is grounded, the conditions which make it possible for it to function.

Michel Foucault, Power/Knowledge

For “sovereign” can be substituted the polymorphously perverse power relation that is the “Nietzsche" who provided Foucault with the tools to analyze the incorporation of power relations.

Geoff Waite, Nietzsche’s Corps/e

If we…abandon the clear-cut model of transcendental mathematics – which has such ancient roots in Western metaphysics – to discover the fundamental and incontrovertible condition of any theory of knowledge in the elucidation of its relation to language, we then see that it is in language that the subject has its site and origin, and that only in and through language is it possible to shape transcendental apperception as an ‘I think’.
—  Giorgio Agamben, Infancy and History: Essays on the Destruction of Experience
[Paul Mason] sees the contradiction, not between capital and labour, but between monopolies and free networking. This fragments the class struggle (which he seems to deny exists any more) into a battle of individual free minds and the knowledge-controlling forces of hierarchies. For Mason, the battle is between millions of people on their computers on the worldwide web (possibly in their pyjamas like me now) trying to change the world through the exchange of information against the forces of big business and their controlling structures. This replaces the old labour versus capital struggles.
Is such a prospect realistic or possible? The old-fashioned industrial proletariat is still out there and getting larger as more millions are urbanised and brought into factories to make the servers, fibre cables, robots, processors, software and other commodities necessary to create the ‘knowledge revolution’ for those of us in our pyjamas.
If Mason is telling us that the development of the productive forces have now created the pre-conditions for a society of abundance and an end of class exploitation, then that is right but it is nothing new. It what Marx said 160 years ago. It is what Engels said in 1880 when he summed up the state of capitalism and Marxism as scientific socialism as opposed to utopian socialism. “The possibility of securing for every member of society, by means of socialized production, an existence not only fully sufficient materially, and becoming day-by-day more full, but an existence guaranteeing to all the free development and exercise of their physical and mental faculties — this possibility is now, for the first time, here, but it is here.” (Socialism: utopian and scientific).
But Mason also seems to be saying that this new information/knowledge revolution is by-passing the contradictions of capitalism, the law of value and the exploitation of labour by capital. If so, then he is wrong. The contradiction between socialised production and capitalist appropriation remains. There is nothing new in the knowledge revolution that can change that. It requires the conscious action of labour to reconfigure “the social infrastructure”, as Mason calls it, to “make a fundamental change in what governments do”. Without that, ‘postcapitalism’ will remain a utopian dream.
It could be that we, who are earth-bound creatures and have begun to act as though we were dwellers of the universe, will forever be unable to understand, that is, to think and to speak about the things which nevertheless we are able to do. In this case, it would be as though our brain, which constitutes the physical, material conditions of our thoughts, were unable to follow what we do, so that from now on we would indeed need artificial machines to do our thinking and speaking … If knowledge (in the modern sense of know-how) and thought have parted company for good, then we would indeed become the helpless slaves, not so much of our machines as of our know-how, thoughtless creatures at the mercy of every gadget which is technically possible, no matter how murderous it is.
—  The Human Condition

“There are, then, successful ways of not knowing oneself, and beauty is one of them. It is possible, in fact, that the way in which we are able to be ignorant is precisely what defines the rank of what we are able to know and that the articulation of a zone of nonknowledge is the condition—and at the same time the touchstone–of all our knowledge. If this is true, then a catalogue raisonné of the modes and types of ignorance would be just as useful as the systematic classification of the sciences on which we base the transmission of knowledge. And yet, while humans have reflected for centuries on how to preserve, improve, and ensure their knowledge, we lack even the elementary principles of an art of ignorance. Epistemology and the science of method investigate and establish the conditions, paradigms, and statutes of knowledge, but there is no recipe for articulating a zone of nonknowledge. Indeed, articulating a zone of nonknowledge does not mean simply not knowing; it is not only a question of lack or defect. It means, on the contrary, maintaining oneself in the right relationship with ignorance, allowing an absence of knowledge to guide and accompany our gestures, letting a stubborn silence clearly respond for our words. Or, to use an obsolete vocabulary, we could say that what is most intimate and nourishing does not take the form of science and dogma but of grace and testimony. The art of living is, in this sense, the capacity to keep ourselves in harmonious relationship with that which escapes us.

"Even knowledge, in the final analysis, maintains a relationship with ignorance. But it does so through repression or, in an even more effective and potent way, presupposition. The unknown is that which knowledge presupposes as the unexplored country to be conquered; the unconscious is the darkness into which consciousness will have to carry its light. In both cases something gets separated in order to then be permeated and attained. The relationship with a zone of nonknowledge, on the other hand, keeps watch over this zone so that it will remain as is. This is done not by exalting its darkness (as in mysticism), not by glorifying the arcane (as in liturgy), and not even by filling it with phantasms (as in psychoanalysis). At issue here is not a secret doctrine or a higher science, nor a knowledge that we do not know. Rather, it is possible that the zone of nonknowledge does not really contain anything special at all, that if one could look inside of it, one would only glimpse–though this is not certain–an old and abandoned sled, only glimpse–though this is not clear–the petulant hinting of a little girl inviting us to play. Perhaps a zone of nonknowledge does not exist at all; perhaps only its gestures exist. As Kleist understood so well, the relationship with a zone of nonknowledge is a dance.”

Giorgio Agamben

Dumbledore was wrong in his theory of why Tom was Evil.   For one, Merope had not the skill, knowledge or money in order to buy or brew a black market potion such as are all ‘love’ potions. More than likely it would have been a more basic compelling charm, mixed with booze or the sort that eventually failed as her magic began to fuel her unborn child’s, causing him to come to his senses and leave her disgusted and ashamed, he comes crawling back to his petty bigoted and holier-than-thou parents. Thus he is the by product of a possibly drunken night, and his mother’s conditions in the last part of her pregnancy were not very good at the time, but an otherwise possibly healthy marriage. In fact if there had been any discrepancies about ‘substance use’ over the pregnancy it would have been more likely to have been alcohol, and that doesn’t make psychopaths, but a form of downs Syndrome, something I really don’t think Tom Jr. has, despite whatever head canons are floating around about Tumblr. We’ll get around to the way Hogwarts is run later. Now, Merope goes and has her baby in an orphanage, WW1 has just about started now right? So suddenly Tom, a boy with good looks and special talents that would normally cause jealousy even in a prosperous setting is now thrust into a poverty stricken area where children are hardly loved and people have little to give to strangers willingly, let alone take on another child when they are on the low themselves. Children are starting to be sent out of Britain, and no one needs another mouth to feed. Also your talents could, and most likely are seen as ‘devil work’ and there may be additional abuse from adults, causing the seeds of mistrust to be sewn into a child. So we have a perfect breading ground for criminal and cruelty, plus extra magical ammunition. I am NOT saying all children were like this in such a situation. I am saying that it was more than likely to happen. Now then Dumbledore comes to invite Tom Jr. to Hogwarts. He listens to a alcoholic overworked muggle woman who has absolutely no understanding of magic or apparent love for any of her wards. She spouts that Tom is a strange child and talks of him fearfully as any muggle would. Cornered animals are the most dangerous. Humans are animals. Hurt cornered humans are very dangerous, and now add magic. Yeah, so she talks fearfully of him. He then talks to the boy. The boy is rightfully fearful that he is going to be put into the Looney bin for his magic. Because only Looney people can hear what he hears and ‘do’ what he does. Seeing that his ‘delusions’ now have merit, the little boy now crows that he is great, is powerful, something every little boy wanted in the time, let alone one that was cast aside for ‘betters’. Then he admits that he can make people hurt if he wants them to. I can give many reasons why I would want to hurt others. No it’s not nice, but if I’m being bullied, I would want them to be hurt just as I was. There is no room for kindness in this sort of childhood, only survival. Things are scarce. Maybe they . Then, instead of getting some counseling for the boy, or actual comfort, or really even talking through the process of what happens, consequences and a reassurance that Tom would be with people who were separated from Muggles just as he was, Albus Dumbledore then makes the decision that this little eleven year old boy is evil to the core. This is fucked up.               Then as any orphan dreams to never be forgotten Tom Riddle, who has no boundaries, decides being immortal would be the best rout to fame and always being remembered. Then, as he IS 15 years old, future dark lord or not, creates a Horcrux. This splits him in half. I don’t think the Horcruxs just split your soul. There has to be some sort of other repercussions of splitting your soul. Like he fractured his mind and left a large chunk of what makes him human behind. Perhaps it was his empathy or something. Any ways, as he, with a fractured mind remember, couldn’t see the difference because of perception loss or something, decides there are no punishments on his side and chose to make more. Perhaps he had already made two by the time he talked to Horace Slughorn in his seventh year about seven of them, and started to think about magically powerful numbers. Thus as he makes more and more he loses his mind, making him think illogically, and instead of working with the system to make the changes he wanted, he decides Guerrilla Warfare that cuts down on his members as much as the opposition, and loses him support. So basically he has half a soul after the diary, a fourth after the ring, then the Diadem when he first applied at Hogwarts makes that a eighth, then a sixteenth of a soul by the locket and 1/32 for the cup. Nigini gets 1/64 and then harry and what is Voldemort now each has a whopping 1/128th of a TMR soul. Not much for sanity there is that?
Trouble spot in brain linked to learning difficulties in Down syndrome identified

How To Get 360 Waves: Trouble spot?!

In a paper published in Nature Neuroscience , scientists from the University of Bristol and UCL suggest the findings could be used to inform future therapies which normalise the function of disrupted brain networks in the condition.

This latest study shows that dysfunction at the input synapses of the hippocampus propagates around hippocampal circuits in the mouse model of Down syndrome, resulting in unstable information processing by place cells and impaired learning and memory.

Professor Elizabeth Fisher of UCL, who made the mouse model with Dr Victor Tybulewicz of the Francis Crick Institute, said: “It is very important that we work in the most effective and collaborative way to understand what is happening in these mice, so we further our knowledge of human Down syndrome for possible future therapies.”

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