Categories
Behavior Being Culture Experience Nostalgia

Alive and Thriving

I’m nostalgic about my days that straddled the turn of the New Millennium as a wannabe Goth. The core of this persona manifested at an event called The Asylum every Sunday night in a, perhaps odd, not-so-little Sacramento nightclub called The Rage. Physically, the club occupied a retail shop space in an outdoor strip-mall. It was located a few doors down from another former-shop-space-turned-nightclub called InCahoots–a popular haunt frequented by many a rowdy redneck. I recall shaking my head at the yawning chasm that separated the two crowds in terms of philosophy and attitude.

At The Asylum, nearly always by myself, I mimicked the moon-dances I performed by many a pale, sometimes-slim-but-more-often-shapely, conspicuously-costumed female. It was essential that their costumes produce contrast, especially between their pale faces and dark, or artificially-bright, hair. Out on the dance floor, for all club-goers to see, they danced stone-faced giving off an air of practiced indifference to everything except the music that guided their sways. I greatly admired their confidence and, perhaps a bit, their nonchalance, though I did not try to imitate it. At first I attempted to dance as they did. That is, by emitting movements intended to be smooth and graceful. But my dancing quickly devolved into a rather rapid and terse stomp-and-kick. I suspect testosterone had had its way.

For me, the magic of The Asylum manifested from the tendency of dancers to move to the music how they wanted to; in accordance with what came to them naturally. There was something almost spiritual about it. Importantly, I do not recall anyone ever being explicitly called out for dancing how they did, or with whom they did, or for happily dancing by themselves, as I did.

The Asylum was, what is now called, a safe space, at a time when violence motivated by homo- and trans-phobia was still rampant and somewhat tolerated. Of course, some Asylum-goers went to try and hook up. Others, perhaps to show off how “Goth” they were. But I went primarily to dance, as I suspect most did. I differed in that, unlike most solo Asylum-goers who would eventually be accepted into the fold, I never gained this acceptance back then. For whatever, probably patho-psychological, reason about which I am still unaware, my matriculation did not occur though I attended the event pretty religiously for more than two years. One time some dude even asked me if I was a cop.

My sexuality is (boringly) cis. I believe myself to be unusual in that, as a straight man, I get the urge to immerse myself in music–to meld with the rhythm through movement. The great thing about The Asylum, then, was that I could do so without being judged, mocked or reprimanded. Perhaps most normal heterosexual males would view the event with hookup potential. I admit, there was one particular female Goth regular to whom I was so physically drawn, that I still remember her face and figure 25 years later. I never approached her though; my self-consciousness always won out over my courage, much to my regret. Perhaps a part of me did not want to risk tainting my sacred space with potential embarrassment I would undoubtedly feel if my interest in her was not reciprocated.

Alas, sometime in the the late aughts The Rage had closed. And over the course of the next decade or so, I believe The Asylum coalesced into, and dissolved back out of, existence in various venues throughout Sacramento a number of times. From what I can tell, the city’s Goth scene never really died out completely, but it did seem to be on life-support for a number of years (c. 2010-2020). Every so often I’d voyeuristically inspect the state of the Sacramento Goth scene via vicarious internet search, hoping for signs of recovery to its turn-of-the-Millennium glory that I remember so fondly.

Well, as of at least a few days ago, it has, I’m most pleased to report. On Saturday (1/3/2026) I attended Club Necromancy at the Press Club in Midtown. It was like going back in time for me. Costumed, stone-faced dancers–both my age and half my age–moon-danced and stompy-stomped to hauntingly similar Goth/Industrial grooves that I remember from nearly a quarter century ago. Of course, there was some new music that I did not recognize that night, but most I did. And all of it I enjoyed dancing to in my own overtly aggressive way.

My flailing elicited the seemingly favorable attention of a pair of young beauties, who themselves enticed the attention of another, very hopeful and persistent, potential male suitor who they graciously tolerated. Both ladies had traffic-stopping figures that their meticulously-assembled Goth attire well accentuated. One put on display her robust mammalian assets framed by a black bodice from below and delicate shoulders of alabaster skin from above. Several times I had to remind myself to keep my eyes on her face. The other showcased her slim legs that went on for days. They were laced up in (once-ironic but now, sadly vanilla) heftiest of knee-high combat boots. Her dark hair of tight curls made me wonder if Scarface-era Mary Elizabeth Mastrantonio had rematerialized as a Goth chick. Surprisingly, the two actually seemed reasonably nice as well. I gathered this when each of them broke stone-face to smile back at me a few times over the course of the night.

Despite all the above nonsense, my biggest take-away from the event was that I felt the same way I recall feeling at The Asylum many years ago. That is, the same freedom to be who I am through movement and dance. Also, that I can continue to remain anonymous, without it being anybody’s issue.

And I intend to make the most of it while it lasts.

Categories
Being Culture Experience

Weird Memory

It has been rainy and cold outside for weeks and I’ve been feeling rather shut in lately. My hope was to find for a quiet place to work this afternoon somewhere other than my house. Right now I’m buzzing hard from the half pot of coffee I unwittingly consumed this morning, so I would prefer not to fork over $6+ to rent a seat at an espresso shop. While I meandered aimlessly down Court street in my car, trying to hash out an alternative, I came upon Woodland Public Library to my left. I thought to myself: “it’s quiet, it has Wi-Fi and I don’t need to pay to occupy a seat there…” Why not?

Well, I recal the last time I frequented the old WPL, and most of available seating then was in close proximity to folks of Woodland’s burgeoning homeless community. And hey, I can’t say I really blame them for keeping warm and enjoying the space that 99% of Woodland’s “respectable” population does not utilize at all. But today I do not want to be reminded of the dire situation that our good old American values, and “free market” economy has put us in. Please don’t judge me as too callous, I very much want to help solve homelessness; but today I’m just looking for a quiet place where I can work without distraction. Fast-forward: on entering I was surprised–and more than a bit concerned–to discover few homeless persons, if any, occupying space inside on this rainiest of days. Probably the result of some city mandate sponsored, and approved by, Woodland conservatives.

I pulled into the parking lot and maneuvered my vehicle into a space that faced the library’s side entrance; the access point through the newer appendage of the building that, in my elementary school days, was grafted onto the original Carnegie-funded structure. Right then, Kate K., a girl on whom I crushed hard in junior high school, forcefully manifested in my thoughts. I have not thought about her in years.

Kate sat in the seat in front of mine in 8th grade English class. She was part of the tribe of girls in our classes for “gifted” students whose socially-stunted male counterparts, like me, were just starting to notice. I remember Kate’s childlike facial features seemed too delicate to support her 90’s-style, big-lensed glasses framed with thin rims of bold red or green. We laughed together at random things: classmates, assignments, teachers, the ridiculousness that was PE class. This we did, as adolescents do, often in lieu of doing whatever the task be at hand: paying attention, reading, doing in-class writing assignments. Kate was so easy for me to talk to. Our conversations, for me, were often a temporary escape from my acute self-consciousness. As time passed and I got to know her, I wondered how she could be so honest and unpretentious, when most other pretty girls her age I could not seem to relate to very well at all. That is, on rare occasions when they actually were interested in talking to me.

Kate volunteered at the Woodland Public Library after school a couple days a week. Probably as a protracted commitment that grew from the compulsory volunteer work we had to do for school a couple months prior. On one unusual afternoon, while working on a school assignment at the library with my friend Nico S., Kate sat down at a table with us and engaged us in conversation for, what must have been, the rest of her shift. She seemed excited to see us and I recall us having a blast evidenced by the several times we were shushed by grown ups who came to the library with the same expectation of quiet that I do today as a crotchety middle-aged man. I got the inside scoop on several of our classmates whom she had known all through elementary school. One particularly scandalous piece of gossip she revealed that day: the only reason that one particular male classmate got attention from girls was because of well-circulated rumors that he was well-endowed. Looking back, I’m kind of mortified that she knew this about him at that age and that she so freely shared it with us sitting there at in the library within earshot of so many.

I could never figure out if Kate was ever interested in me as a potential boyfriend. It didn’t matter, I later learned that she was the target of many a male adolescent crush at the time. She was pursued by Deni C. who won her affections by drawing her portrait of her from behind, as she sat on a stool staring forward in her shop class. She showed me the picture one day in English; it was good drawing that captured Kate’s likeness well. I remember admiring Deni for his initiative. Of course, I was also disappointed. By the time I realized my feelings for Kate were starting to slant more toward the romantic, I also realized she had ascended out of my league. Such is life I suppose. She and Deni became the item in 8th and 9th grade. Kate and I still talked, but she had understandably become a bit less open, and perhaps less flirty, if that had actually been going on in the past.

Later, the summer before my junior year while getting the jump on the US history requirement in summer school, Kate told me that her friend from art class, Jen S., was interested in me. Now, the art tribe were the cool kids as far as I saw it, so I was definitely interested, if not also intimidated. Surprisingly I hadn’t recalled ever seeing Jen before; she was in the class ahead of ours, and senior girls I never considered to be even a remote possibility for me to date. I was further intimidated to find out that Jen too was quite pretty: she had long red hair and green eyes, dressed in trendy grunge sweaters, liked Weezer, and gave me Johnny Got His Gun to read. All this I learned after finally working up the courage to call Jen weeks after Kate gave me her number.

Now, truth be told, my courting of Jen was an absolute train wreck. When we talked on the phone I thought it would be cool if I played music in the background; it was not, and she was much annoyed. We discussed the M.C. Escher drawing of two hands–each hand drawing the other–and argued passionately about the symmetry. The term “dumbass” was used much to my regret. The only time Jen and I spent together in person occurred during an outing to The Beat record store in downtown Sacramento. On the drive there I missed the freeway entrance and had to do a U-turn; Jen was not impressed. Before we set out that day, Jen’s mother made a point to tell me that Jen had gone out with another fella with purple hair a few days before. Lastly, and arguably the real issue that doomed our relationship: Jen was Pentecostal with definite views about right and wrong. She did not like that, while I had been instructed in many of the Christian morals that she lived by, I was still very unsure if I actually accepted them. I was certainly not living them to her standards. Jen stated as much in a breakup letter that Kate handed me some time later into my junior year of high school. Honestly, I was not even sure if Jen and I had ever been sufficiently “official” in the first place to merit such a scathing communication.

After even more time had passed, I remember wondering if Jen’s “interest” was the product of Kate’s match-making. Looking back, Kate was there at the start, and Kate was there at the end of whatever had gone on between Jen and me. Perhaps Kate felt obliged to try and bring me, and probably Jen, some happiness by steering us together. It would not surprise me in the least, looking back. If so, it was very kind of Kate. By all outward appearances, Jen and I probably would have seemed to be a good match despite the outcome. Kate was always a very kind person when we were in school.

I hope Kate is well these days. Jen too.

Categories
Behavior Being Experience Interwebs Tech

Long Hiatus

I have not posted to this blog in years. A combination of factors complicated my ability to gain access, but I cannot deny that the true cause is my tendency to procrastinate due to my compulsion to make things perfect. My underlying fear: that my expressive writing skills have declined from lack of practice.

It is true that my closet webserver, that formerly hosted this blog, grew so old that it could not be upgraded without a full wipe. It is true that I needed to be able to backup–and be confident that I could restore–the database and files before attempting any software upgrades. Without a backup/restoration protocol in place, potential new posts ran the risk of being lost. It is also true that the deadlines of my past job were so demanding that the last thing I wanted to do after meeting them was spend more time in front of a computer monitor attempting to draft coherent thoughts. Lastly, it is true that I have gotten out of the habit of reflecting on events in my life that would make for interesting blog posts.

Well, I want this to change. I miss journaling and I see now that the process of recording events required careful reflection. The act of reflecting often enhanced my appreciation of life. Of course, I would like this enhanced appreciation to resume.

So, I moved this blog to a dedicated cloud host where I no longer assume the burden of hardware upgrades so that I can maintain the support software (e.g. MySQL, PHP, Apache, WordPress) more easily with less risk. I’ve setup automated backup to a different cloud provider and verified my ability to perform a restoration if need be. And most significantly, I’m in between jobs right now with the intention of getting my life back in order on my terms; blogging is one of them.

Now that I am well-positioned to blog, I declare here that I will write and post at least three posts a week–no matter how mundane the subject–to get “back in the habit” of reflecting on life events by writing about them. Previous obstacles that have contributed to my procrastination are now gone. Here, I make a commitment to getting back in the practice, so I can hold myself accountable without excuses to hide behind.

Categories
Culture History Mythology Tech

Techno-worship, American-style

Likely more prescient in 2022 than it was when first published in 2011, Morris Berman cites the argument of British philosopher John Gray to support his (taboo) thesis that our unwavering, unquestioning commitment to technological progress has been a crucial factor in the downfall of American society. Whether by slow-burn or sudden death-knell, our end is certain because, as Americans, we are unwilling to abandon a myth.

Theories of progress, says Gray1, are not scientific hypotheses but rather myths, which—like the Christian myths of redemption and the Second Coming—answer to the human need for meaning. This is why we refuse to let them go, regardless of what the evidence might suggest. It is also why, in the United States, the commitment to technology goes much deeper than fueling consumerism, lubricating the socioeconomic system, and keeping a lid on class conflict. Without this belief system, Americans would have literally nothing, for it lies at the heart of the American Dream and endlessly vaunted American way of life. Strip away the illusion of unlimited growth and the country would suffer a collective nervous breakdown. (This is key to why Jimmy Carter had to go: he was pushing the limits of American psychological tolerance, asking a nation of addicts to confront their dependency and change course.) Globalization, along with neoliberalism, according to Gray, is merely the latest incarnation of this illusion, and its deep religious roots account for the ferocity of its adherents, even after the crash of 2008 gave the lie to the notion of unlimited development through the free market economy. We want to believe that the future will be better than the past, but there isn’t a shred of evidence to back this up. In particular, as I shall discuss below, scientific progress doesn’t translate into moral progress; one could reasonably argue that just the opposite is the case. Truth be told, concludes Gray, we are even more superstitious than our medieval forebears; we just don’t recognize it. Nor is it likely that we shall abandon these beliefs. It’s utopia or bust, even if the odds are heavily weighted toward bust.

Berman M., Why America Failed: the roots of imperial decline, 2011/2014, pp. 82-83 quoting Gray, J., Black Mass, New York: Farrar, Straus & Giroux, 2007

Categories
Behavior Experience History Philosophy

Bruno’s Expression

I came across this gem a couple of weeks ago. The impact with which the late Professor Bronowski asserted his “personal view” on science versus dogma cannot be overstated:

There are two parts to the human dilemma: one is the belief that the end justify the means. That push-button philosophy. That deliberate deafness to suffering that has become the monster in The War Machine. The other is the betrayal of the human spirit. The assertion of dogma that closes the mind and turns a nation, a civilization, into a regiment of ghosts [camera zooms into an open iron door to a human-sized oven]: obedient ghosts or tortured ghosts.

It’s said that science will dehumanize people and turn then into numbers. That is false, tragically false. Look for yourself [zoom out, new scene: narrator walks toward, and into, a pond outside of a complex perimeter.]: this is the crematorium and concentration camp at Auschwitz; this is where people were turned into numbers.

Into this pond were flushed the ashes of some four million people. And it was not done by gas; it was done by arrogance, it was done by dogma, it was done by ignorance! When people believe they have absolute knowledge with no test in reality, this is how they behave. This is what men do when they aspire to the knowledge of gods.

Science is a very human form of knowledge. We are always at the very brink of the known. We always feel forward for what is to be hoped. Every judgement in science stands on the edge of error and is personal. Science is a tribute to what we can know although we are fallible. In the end, the words were said by Oliver Cromwell: “I beseech you in the bowels of Christ: think it possible you may be mistaken!”

I owe it as a scientist to my late friend Leo Szilard–I owe it as a human being to the many members of my family who died here–to stand here as a survivor and as a witness. We have to cure ourselves of the itch for absolute knowledge and power. We have to close the distance between the push-button order and the human act.

[Slowly leaning down toward the pond, the narrator swoops in with his right hand and scoops up muck from the bottom, slowly bringing it up…]

We have to touch people.

Bronowski, J., The Ascent of Man, Episode 11, BBC, 1973
Categories
Behavior Being Literature Mythology

Sound like anybody you know?

The figure of the tyrant-monster is known to the mythologies, folk traditions, legends, and even nightmares of the world; and his characteristics are everywhere essentially the same. He is the hoarder of the general benefit. He is the monster avid for the greedy rights of “my and mine.” The havoc wrought by him is described in mythology and fairy tale as being universal throughout his domain. This may be no more than his household, his own tortured psyche, or the lives that he blights with the touch of his friendship and assistance; or it may amount to the extent of his civilization. The inflated ego of the tyrant is a curse to himself and his world–no matter how his affairs seem to prosper. Self-terrorized, fear-haunted, alert at every hand to meet and battle back the anticipated aggressions of his environment, which are primarily the reflections of the uncontrollable impulses of acquisition within himself, the giant of self-achieved independence is the world’s messenger of disaster, even through, in his mind, he may entertain himself with humane intentions. Wherever he sets his hand there is a cry (if not from the housetops, then–more miserably–within every heart): a cry for the redeeming hero, the carrier of the shining blade, whose blow, whose touch, whose existence will liberate the land.

-Campbell, Joseph. The hero with a thousand faces. Third edition. Joseph Campbell Foundation 2008. p.11

Categories
Experience

A Different Kind of Meditation

I’m no master meditator. How do I know this? I’m still trying to figure out “what I’m supposed to get out of it.” Experienced folks will likely tell you that mine is the wrong attitude. They are probably right. The quote below contrasts the mindful awareness approach against a less-known “centering prayer” method.

But there is one very significant difference. In classic awareness meditation, the watcher would stay keenly tuned to the passing parade overhead, watching each boat as it emerged into view, sent its wake rippling through the waters, and then passed out of sight. But in Centering Prayer the diver simply wakes up to discover that somehow he’s managed to sleepwalk into the hold of one of those boats; at which point he simply climbs off and swims back down to his rock. There is no requirement for sustained observing consciousness, merely for prompt action when one discovers oneself “caught out”.

Because in most schools mediation is seen as virtually synonymous with clarity of mind and a strong “I am here” presence, it is to the considerable horror of some practitioners on these more traditional paths that Centering Prayer seems to go sailing right past these core prerequisites for either single-pointed attention or a sustained witnessing presence. Christian Mediation’s founding father, John Main, echoes the traditional wisdom when he insists that it is absolutely essential to keep saying the mantra as a touchstone for attention. To fail to do so, he says, leads to a state that he calls “pernicious peace.” In attempting to describe this state, he, too, is drawn to the metaphor of boats on a river. As he sees it, meditation is something like rowing a boat across a river; the goal is to get to the other side. Partway across the river, the midday sun may feel warm and gentle, and the temptation is strong to pull in the oars and bask in the sun. While the consequent experience is pleasurable, the net result is that you simply float downstream. Getting to the other side requires that you keep pulling steadily on the oar, which for Main means the steady repetition of mantra.


Bourgeault, Cynthia. Centering prayer and Inner awakening, pp. 114-155. Cowley Publishing, 2004.

Categories
Experience

Let us all adjust downward a bit our story-derived multiple correlation coefficients

Frequently I catch myself concluding that a given personality trait is predictive of another.  For example, that people who are outgoing are also domineering or that people who are shy are also unkind– you get the idea.  Though I’m aware that these can only be proved through rigorous statistical investigation, unconsciously I use these poorly supported judgements to influence my valuations of people.  It seems to be a human tendency to detect such relationships from stories, usually comprised of only a few characters but each with a wide breadth of personality traits.  In his book Once upon a number, John Allen Paulos explains why we often make this mistake:

Stories and statistics offer us the complementary choices of knowing a lot about a few people or knowing a little about many people.  The first option leads to the common observation that novels illuminate great truths of the human condition.  Novels are multivalent and bursting with ironies, details, and metaphors, while social science and demographic statistics can seem simple-minded and repellingly earnest by comparison.  We can easily delude ourselves, however, into thinking that more of a general nature is being revealed to us by a memoir, personal reminiscence, novel or short story than is truly the case.  Biased and small samples are always major problems, of course, but my caveat arises from something more specific: the technical, uneuphonic statistical notion of an adjusted multiple correlation coefficient.

If the number of  traits considered is large compared to the number of people being surveyed, there will appear to  be more of a relationship among the traits than actually obtains.

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Whenever the number of characteristics is a significant fraction of the number of people, the so-called multiple correlation among the characteristics will suggest spurious associations.

To tell us something useful, multiple correlation analysis must be based on a relatively large number of people and a much smaller number of characteristics.  Yet the insights that come from stories and everyday life are precisely the opposite.  We each know, in a full-bodied way relatively few people, and for these people the number of characteristics, relationships, characteristics of relationships, relationships of characteristics and so on that we are aware of is indeterminately large.  Thus we tend to overestimate our general knowledge of others and are convinced of all sorts of associations that are simply bogus.  By failing to adjust downward our multiple correlation coefficients, so to speak, we convince ourselves that we know all manner of stuff that just isn’t so.

Paulos, John Allen, Once upon a number: the hidden mathematical logic of stories. Basic Books (1998),  pp. 26-37.

Categories
Experience

Gee thug, how are you today..?

Well, let’s see… Perpetual distractions prevented my progress on a late project that I am not at all interested in.  And yes, I would like some cheese with my whine.  Perhaps a nice gouda.

Categories
Experience

Brevity is the soul of wit.

  Definitely worth the 80 foot climb.