Thanks for the kind words.

I participate in T&S because I find it to be fun and interesting. Because I’m quite so “clueless” as Nate, I sometimes suspect (in my more self-absorbed moments) that I’m among the most reviled commenters here. I’ve even been banned from posting before (Jim F. was kind enough, or perhaps “clueless” enough, to lift the ban).

Anyway, I’m beginning to like you, too, Rob.

Thought is molecular and olfactory. Thought is the absorption, penetration, filtration, and configuration of particles and molecular chains appropriated from the surrounds. These enter our nose but also all our pores.

Viruses are processing units or active memory machines that replicate important molecular chains. Various bacteria facilitate these in and out of the body’s tissue system. When we think, we are not processing “signals” but sorting substances, homeopathic doses of matter, molecules. Even the “senses” are secondary and serve only to configure pre-appropriated and collated molecules.

In other words, the senses do not present raw data but rather represent secondary processing units upon primary memory-molecule storage. To touch, hear, see something is to test molecular hypotheses, to perform supplementary experiments upon continual and accumulated molecular osmosis.

Inventions tend to redistribute sense rations, emphasizing some while de-emphasizing others. Somewhere in our history we began to emphasize the secondary five senses as if they were primary. This was a step of alienation, as it created a sense of distance between ourselves and the world, when in fact all perception is molecular and we are literally homeopathically bathed in the world on a constant basis. We are in chemical communion with the surrounds. This is to say the body is a seething alchemy between interior and exterior molecules (the body is the between, the exchange), and emotion is the sensation of this alchemy.

To emote is to feel one’s body’s sortings of molecules. We are literally ‘sampling’ the world on a constant basis. These samples are stored in the muscles, interstitial fluids, glands, and micro-glands. A neuron is an electrically stimulated micro-gland. Essentially the brain is a networked, highly differentiate, and electronically accessible storage center of various chemicals ; in other words, the brain is not an electronic computer, but a macro-gland that is electronically stimulated to allow the rest of the body through the nerves to activate molecular memories and assemblages.

In other words, the viscera runs the brain and not vice-versa.

The brain is not the master control center, but a preservation garden of pheremonal biodiversity, a fabricked museum of scents. There is an ongoing battle between light and scent, photons and pheremones. The eye is a deformed nose mutated to detect and appropriate photons rather than pheremones. Photons are much more difficult to store and require greater amounts of energy ; hence the modern brain’s overdominant consumption of bodily energy. Photons dissipate quickly and therefore must be kept in constant circulation, turning much of the brain into a hologram rather than a chemical garden. Those who always seek ‘the light’ war against their own pheremonal constitution.

Logic is based on linear syntactical chains and strongly linked to the proliferation of the phonetic alphabet, emphasizing consecutivity, serial arrangement, and visual dominance, which emphasizes exclusive, bounded entities in nonsimultaneous relations and arrangements. Therefore, logic’s construction of “sense” or what is “sensical” (as opposed to nonsensical) will be unable to properly frame the sense of the chemical world, whose molecules follow a topological logic of helixes, moebius twistings, and “paradoxical fluxual reversals”. To logic, these sensical movements inherent in the molecules themselves represent paradoxes, contradictions, nonsense. In fact, they are quite sensical. The sensicality of the molecular realm is catalytical rather than logical, various shifting chemical soups catalyzing other chemical processes at different times, speeds, and permutations. The multiplicity of these permutations, their simultaneous, momentary mixture at any given instant, and the varying reactions which may take place for any one molecule depending on its placement, contributes to the simultaneity and ‘paradoxicality’ of the molecular sensicality.

When we meet the other, pheremones pass and the pheremones think us. As they think us, we experience profound, complex, inchoate sensations. We are literally taking the other into our body. This represents an ‘intercourse’ much more intimate and interpenetrating than normal intercourse, which is itself a molecular phenomenon. On a molecular level, the body of the other changes us, and their scent stimulates vast arrays of chemical combinations and memories. The other is stored in us, resides in us, circulates through our tissues. But what circulates? What were they giving off? Anger scents? Scents of indifference? Lust? Deep, loving connection? (Of course, these represent our molar constructions of vastly more complex molecular arrangements.)

The problem with toxins and pollution is that they interfere with the body’s ability to sift itself and the world. These toxins accumulate in the tissues and represent micro-memories of trauma that contribute to a general sense of anger, sadness, or something being wrong.

To visualize our milieu as a sauna of steaming scents arising from all things may seem absurd to some, but so was the concept of millions of ‘germs’ everywhere four hundred years ago. Homeopathy works because it reactivates molecular memories that were suppressed ; it reintroduces samples into the vast molecular ‘brain’ of the body.

DLK, I’m really beginning to like you, Dude. I think back those awful postings (& thots) of a couple weeks back.

You do know how to turn a phrase.

I’m coming late to this one, but I feel just like Nate. And I think I do wear my intellectual life on my sleeve. I gave a Priesthood lesson a couple of weeks ago on Pres. Hinkley’s conference talk on women. I did it from the perspective of Heidegger’s trifold taxonomy (present-at-hand, ready-at-hand, transcendence) Admittedly I toned it down some, but I had tons of people coming up complementing me. Before that I was a Sunday School teacher doing the same.

The only time I’ve heard anything was from some family members. But I didn’t feel ostracized or the like. I think my reaction was bemused amusement and a conscious effort not to feel sorry for people who spend their entire lives in rural areas never reading or investigating the gospel…

On the more general point, a friend said something to me that was a breakout moment for me. Everyone is socially isolated, feel alone and alien. The only difference is some people go out of their comfort zone to be social anyway. The rest sit around complaining about isolation. Having been on both sides of the border, I think those who think social isolation is due to intellectualism are kidding themselves. You can always find things to be offended about and I’m sure in any ward you’ll find many non-intellectual people feeling isolated, alone, or even rejected.

It’s unfortunate a fact of human life.

Ideally we’d all be friendlier, more careful with our words, and more inviting. However we’re all fallen flawed people and many of us seem to spend more time screwing up than being perfect children of God. If you wait passively, you’ll have a good chance of waiting forever. (Heavens, I’ve been home taught six times the last 15 years. I can’t count on a HT for social inclusion)

:-)