On Locational Privacy, and How to Avoid Losing it Forever

A Culture of Conspiracy:

Apocalyptic Visions in Contemporary America

By Michael Barkun

University of California Press, 2003

243 Pages, US$17.47

ISBN 0-520-23805-2

Why did Timothy McVeigh visit Area 51, the alleged flying-saucer test range, and view the film “Contact” on death row? Why did the harmless-looking phrase, “New World Order,” take on a sinister connotation as soon as the first President Bush uttered it? Why does the acronym FEMA send chills down the spines of a substantial number of Americans? We cannot dismiss these facts as unrelated coincidences. No: they are all evidences of a strange mutation that occurred in American popular culture in the 1990s, when formerly obscure forms of esotericism and conspiracy theory fused with traditional millennialism and popular pseudo-science. The result was not a movement, but a worldview that threatens to undermine trust in public institutions, and maybe even consensus reality.

Such is the argument of this useful book by political scientist Michael Barkun of Syracuse University, one of the leading authorities on the political implications of contemporary millennialism. The literature of conspiracy theory is vast and rarely a pleasure to read, so there is something to be said for any survey that shrinks the Illuminati, the Men in Black, and the Hollow Earth itself to manageable dimensions. The chief merit of this book, though, is the description of a dynamic in contemporary conspiracy theory, one that turns ordinary popular culture into a venue for the propagation of ideas that the consensus culture has not just dismissed, but condemned. This model may exaggerate certain features of the popular mind, but it clearly does have some applications.

The chief sources of the culture of conspiracy are the tradition of conspiracy theory, conventional millennialism, and what must be called “ufology,” or the belief in the existence and importance of Unidentified Flying Objects and other extraterrestrial influences. The place where these sources meet is the realm of “stigmatized knowledge.”

Some stigmatized knowledge is just obsolete knowledge, like alchemy or astrology, that the academic establishment no longer takes seriously on its own terms. Some of it is folklore and urban legends. Some of it is political ideas that have lost their bid for dominance in the wide world, but survive in niches and sects. The stigmatization of knowledge does not necessarily mean it is worthless: acupuncture, for instance, has risen from subcultural disrepute to the status of a recognized treatment. Whatever the merits of stigmatized ideas, people who accept stigmatized knowledge about one subject are likely to be more open to entertaining it in others. This leads to an attitude that views esoteric and unpopular ideas favorably, simply because they are stigmatized. Any official or consensus explanation is viewed with suspicion.

If you think that what most people believe about important aspects of the world is consistently wrong, the most economical hypothesis is that those people are being systematically deceived. This implies a deceiver, who must have confederates. The larger the conspiracy, the more a theory about it can explain: hence the attractiveness of conspiracy theories. “A Culture of Conspiracy” does not address the question of whether there is a perennial Western tradition of conspiracy theories, one that might include the legends about Rosicrucians, witches, Brethren of the Free Spirit, and similar shady characters. Rather, the book focuses on the well-known tradition of secular conspiracy theories, whose best-known originator is the Abbé Barruel. This tradition began in the aftermath of the French Revolution. Barruel’s account sought to explain the Revolution as the work of groups of a generally Masonic character, of whom the most famous were the Illuminati of late 18th-century Bavaria.

There were indeed Illuminati, and the revolutionary phase of the Enlightenment was often organized through lodges and secret societies. However, conspiracy theorists tend to view secret and underground societies, not as vehicles for political activity, but as its cause. They see the public acts of statesmen and political groups as a mere smokescreen. For conspiracists, is it not necessary that the puppet-masters be altogether secret. Financial institutions and private associations will do nicely, as they did in conspiratorial accounts of politics that appeared as the 19th century progressed. (Barkun mentions Ignatius Donnelly for his popularization of Atlantis, by the way, but Donnelly also had the Jewish-Corporate Government connection down pat as early as the 1880s.) Around 1900, the Czarist secret police produced the “Protocols of the Elders of Zion,” which ascribed a plot for world domination to the early Zionist movement. By about 1920, there was a standard superconspiracy model. The model linked international bankers, the central banks, the Masons, the Jews, and other groups in a long-running project, always almost complete, to establish a worldwide atheist tyranny.

In one form or another, this model has been remarkably durable. People with all kinds of perspectives can adapt it to fit any historical circumstance and any set of characters. Theorists with little interest in Jewish conspiracies, for instance, might read “Illuminist” in the “Protocols” wherever the text reads “Jew.” So great is the explanatory power of superconspiracies, however, that they threaten to engulf in despair those who believe in them. Conspiracy theorists often think that little stands between them and an intolerable future, brought about by forces that are invisible to the general public and yet nearly omnipotent.

The forces of evil are happily less omnipotent in millennialism, which is the general term that “A Culture of Conspiracy” uses for endtime belief. One of the chief factors in conspiracy thinking in the early 21st century comes from the revival of premillennialism in the first half of the 19th century. Premillennialists generally often believe the advent of the Millennium to be near, but expect it to be preceded by “apocalypse” proper, the period when God’s wrath will be poured out on the world. During this time, the world will be ruled by Antichrist. Identifying the Antichrist, and more important, his future collaborators, is an activity very close to what secular conspiracy theorists do. Premillennialists with an interest in current events borrowed the Illuminati and the cabal of international bankers, often adding their own traditional villains, such as the Vatican. Versions of eschatological conspiracy became widespread during the 20th century, but did not begin to join the general popular culture until the 1970s.

The bridge between the land of stigmatized knowledge and the world at large was the UFO phenomenon. UFOs made their way into millennialism as part of the great deception of the endtime; the aliens became demons who pretended to be angels of light. There was also some tendency for premillennialists to reinterpret their eschatology in physicalist terms, so that the pretribulation rapture sometimes becomes a rescue by spaceship. Michael Barkun has coined the term “improvisational millennialism” to describe this syncretism of motifs. Secular superconspiracists, for their part, had no trouble adding UFOs to their list of things that the powers-that-be were covering up. In some versions, the Great Conspiracy is in league with the aliens. In others, there were no aliens, but UFOs were being faked to cow the public.

In the 1980s, some quite new motifs appeared. There were the black helicopters, which served the conspiracy in a way that varied from theorist to theorist. There were the concentration camps that were said to be being prepared for dissident citizens for when the Day came. The Federal Emergency Management Agency was supposed to lead the effort to impose martial law. When disaster struck, either real or staged, FEMA would become the government. Then there was mind control, which government agencies were alleged to have perfected in the 1950s and ’60s.

As is often the way with urban legends, there were sometimes thin threads of fact in these Persian carpets of fantasy. Yes, police tactical helicopters sometimes are black. The CIA really did experiment with mind-altering drugs. For that matter, there were even contingency plans around 1970 to create temporary camps if civil disorders got out of hand. However, the structures that placed these fragments in a greater whole could never be verified, or even tested.

There were also fascinating adaptations of older ideas. For instance, the notion that the Earth might be hollow, and the seat of one or more advanced civilizations, has an old pedigree. In the 19th century and the first half of the 20th, it sometimes figured in fiction. When UFOs entered the popular consciousness, these subterranean realms became alternative or supplementary points of origin for these vessels. Admirers of H.P. Lovecraft and Clark Ashton Smith will be interested to learn that many of their story devices reappeared as bald assertions of fact in later conspiracist literature. (I might mention H.P. Lovecraft’s “At the Mountains of Madness,” not specifically cited in the book. That novella has as many subterranean aliens as a reasonable man could ask for, as well as an Antarctic locale, which is also important in many conspiracy theories.) The malevolent reptile-people who play such a key role in the conspiracy theories of David Icke seem to have slithered right out of the stories of Robert Howard, the creator of “Conan the Barbarian.”

Much of 19th-century theosophy came straight from popular fiction, so the 20th-century adaptations simply continue the tradition. A tongue-in-cheek British documentary broadcast in 1977, “Alternative 3,” described a conspiracy of elites to flee Earth before ecological catastrophe struck the planet. As happened in other contexts, some people immediately interpreted the fiction as an encoded account of the facts. And, of course, conspiracy theories form the basis for later fiction, such as the once fashionable “X-Files” television series. I would also note John Carpenter’s film from 1988, They Live. In that story, certain people are enabled to see our reptile overlords as they really are, consorting with ordinary upper-class humans who know the aliens’ identity. (“They Live” should not be confused with “Them,” an older and much better film about giant ants.)

The culture of stigmatized knowledge has facilitated other revivals. The channeling of extraterrestrials by New Agers looks like nothing so much as communication with the Ascended Masters whom Madame Blavatsky used to consult. Similarly, the allegations that the conspiracy sometimes captures people for sexual slavery bear more than a few points of resemblance to the 19th century stories that purported to expose what really goes on in Catholic nunneries.

Historical and technological developments gave a boost to the culture of conspiracy. Conspiracy theory had been an activity conducted through small newsletters and pamphlets before the assassination of John F. Kennedy; within a decade, it was an industry. Just as important was the growth of the World Wide Web in the 1990s, which made even the most obscure materials available to virtually anyone, virtually anywhere. Accessibility was not the only important factor; so was the lack of authoritative criticism. For that matter, “authority” was increasingly in short supply offline, too. The academy, during the postmodernist episode, undermined the assumption that consensus reality was more than a mere construct. The distinction between stigmatized and consensus knowledge did not quite collapse, but it became far more porous.

Michael Barkun is not happy about these developments. He notes that antisemitic motifs had formerly been wholly excluded from popular culture. Now they are reemerging, often in scarcely altered form, as elements of widely disseminated superconspiracies. He also points out that the culture of conspiracy responds badly to emergencies. Conspiracists reacted to 911 by demonstrating how it fit into their preexisting explanation for what is wrong with the world. The same might also be said of other people, perhaps, but the conspiracists’ explanations made them suspicious of collective efforts to deal with the situation.

For my part, I think that any discussion of conspiracism should acknowledge those contexts where the conspiracists are onto something. When evangelical Christians perceive a New Age conspiracy to extirpate Christianity, they often are quite right about the biases of some elements of the academy and the media. When opponents of the New World Order say that international organizations are plotting to subvert the sovereignty of the United States, they are sometimes just citing the law journals. About the gay agenda we need not speak. Conspiracists are not delusional when they say that important people often collaborate to bring about appalling results. The Great Conspiracy has two weaknesses, however. First: no cabal small enough to be hidden could have the leverage to control the world, or even to guide the public life of a single nation. Second: no cabal at all could survive with its agenda unchanged for generation after generation. Real conspirators are people just like you and me. They don’t have a clue, either.

via: http://www.johnreilly.info/acoc.htm

Copyright © 2004 by John J. Reilly

So, according to famed theoretical physicist Stephen Hawking, it’s time to free ourselves from Mother Earth. “I believe that the long-term future of the human race must be in space,” Hawking tells Big Think. “It will be difficult enough to avoid disaster on planet Earth in the next hundred years, let alone the next thousand, or million. The human race shouldn’t have all its eggs in one basket, or on one planet. Let’s hope we can avoid dropping the basket until we have spread the load.”

via #5: Stephen Hawking’s Warning: Abandon Earth—Or Face Extinction | Dangerous Ideas | Big Think.

Discordianism is a religion centered on the idea that chaos is all that there is, and that disorder and order are both illusions that are imposed on chaos. These are referred to, respectively, as the “Eristic” and “Aneristic” illusions. It was founded circa 1958–1959 by Malaclypse the Younger with the publication of its principal text, the Principia Discordia. There is some division as to whether it should be regarded as a parody religion, and if so to what degree.^[1] It has been called “Zen for roundeyes“, based on similarities with absurdist interpretations of the Rinzai school. Discordianism recognizes chaos, discord, and dissent as valid and desirable qualities, in contrast with most religions, which idealize harmony and order. Eris, the Greek mythological goddess of discord, has also become the matron deity of the religion Discordianism.^[2]

Wiki: Discordianism

Samuel Johnson – ‘Iam moriturus’ (I who am about to die)

Lord Byron – ‘Come, come, no weakness; let’s be a man to the last!’

Emily Dickinson – ‘I must go in, the fog is rising’

Robert Louis Stevenson – ‘What’s that? Do I look strange?’

Anton Chekhov – ‘It’s a long time since I drank champagne’

Mark Twain – ‘Death, the only immortal, who treats us alike, whose peace and refuge are for all. The soiled and the pure, the rich and the poor, the loved and the unloved’

Leo Tolstoy – ‘We all reveal … our manifestations … This manifestation is over … That’s all’

Franz Kafka – ‘Dearest Max, my last request: Everything I leave behind me … in the way of diaries, manuscripts, letters (my own and others’), sketches, and so on, (is) to be burned unread’

Virginia Woolf – ‘I feel certain that I’m going mad again …’

James Joyce – ‘Does nobody understand?’

via YMFY

I was pointed to  this rather incisive post/speech by a good friend … thought it worth sharing:

Coxsackie-Athens Valedictorian Speech 2010

Here I Stand

Erica Goldson

There is a story of a young, but earnest Zen student who approached his teacher, and asked the Master, “If I work very hard and diligently, how long will it take for me to find Zen? The Master thought about this, then replied, “Ten years . .” 
The student then said, “But what if I work very, very hard and really apply myself to learn fast — How long then?” Replied the Master, “Well, twenty years.” “But, if I really, really work at it, how long then?” asked the student. “Thirty years,” replied the Master. “But, I do not understand,” said the disappointed student. “At each time that I say I will work harder, you say it will take me longer. Why do you say that?” 
Replied the Master, “When you have one eye on the goal, you only have one eye on the path.”

This is the dilemma I’ve faced within the American education system. We are so focused on a goal, whether it be passing a test, or graduating as first in the class. However, in this way, we do not really learn. We do whatever it takes to achieve our original objective.

Some of you may be thinking, “Well, if you pass a test, or become valedictorian, didn’t you learn something? Well, yes, you learned something, but not all that you could have. Perhaps, you only learned how to memorize names, places, and dates to later on forget in order to clear your mind for the next test. School is not all that it can be. Right now, it is a place for most people to determine that their goal is to get out as soon as possible.

I am now accomplishing that goal. I am graduating. I should look at this as a positive experience, especially being at the top of my class. However, in retrospect, I cannot say that I am any more intelligent than my peers. I can attest that I am only the best at doing what I am told and working the system. Yet, here I stand, and I am supposed to be proud that I have completed this period of indoctrination. I will leave in the fall to go on to the next phase expected of me, in order to receive a paper document that certifies that I am capable of work. But I contest that I am a human being, a thinker, an adventurer – not a worker. A worker is someone who is trapped within repetition – a slave of the system set up before him. But now, I have successfully shown that I was the best slave. I did what I was told to the extreme. While others sat in class and doodled to later become great artists, I sat in class to take notes and become a great test-taker. While others would come to class without their homework done because they were reading about an interest of theirs, I never missed an assignment. While others were creating music and writing lyrics, I decided to do extra credit, even though I never needed it. So, I wonder, why did I even want this position? Sure, I earned it, but what will come of it? When I leave educational institutionalism, will I be successful or forever lost? I have no clue about what I want to do with my life; I have no interests because I saw every subject of study as work, and I excelled at every subject just for the purpose of excelling, not learning. And quite frankly, now I’m scared.

John Taylor Gatto, a retired school teacher and activist critical of compulsory schooling, asserts, “We could encourage the best qualities of youthfulness – curiosity, adventure, resilience, the capacity for surprising insight simply by being more flexible about time, texts, and tests, by introducing kids into truly competent adults, and by giving each student what autonomy he or she needs in order to take a risk every now and then. But we don’t do that.” Between these cinderblock walls, we are all expected to be the same. We are trained to ace every standardized test, and those who deviate and see light through a different lens are worthless to the scheme of public education, and therefore viewed with contempt.

H. L. Mencken wrote in The American Mercury for April 1924 that the aim of public education is not

to fill the young of the species with knowledge and awaken their intelligence. … Nothing could be further from the truth. The aim … is simply to reduce as many individuals as possible to the same safe level, to breed and train a standardized citizenry, to put down dissent and originality. That is its aim in the United States. (Gatto)

To illustrate this idea, doesn’t it perturb you to learn about the idea of “critical thinking.” Is there really such a thing as “uncritically thinking?” To think is to process information in order to form an opinion. But if we are not critical when processing this information, are we really thinking? Or are we mindlessly accepting other opinions as truth?

This was happening to me, and if it wasn’t for the rare occurrence of an avant-garde tenth grade English teacher, Donna Bryan, who allowed me to open my mind and ask questions before accepting textbook doctrine, I would have been doomed. I am now enlightened, but my mind still feels disabled. I must retrain myself and constantly remember how insane this ostensibly sane place really is.

And now here I am in a world guided by fear, a world suppressing the uniqueness that lies inside each of us, a world where we can either acquiesce to the inhuman nonsense of corporatism and materialism or insist on change. We are not enlivened by an educational system that clandestinely sets us up for jobs that could be automated, for work that need not be done, for enslavement without fervency for meaningful achievement. We have no choices in life when money is our motivational force. Our motivational force ought to be passion, but this is lost from the moment we step into a system that trains us, rather than inspires us.

We are more than robotic bookshelves, conditioned to blurt out facts we were taught in school. We are all very special, every human on this planet is so special, so aren’t we all deserving of something better, of using our minds for innovation, rather than memorization, for creativity, rather than futile activity, for rumination rather than stagnation? We are not here to get a degree, to then get a job, so we can consume industry-approved placation after placation. There is more, and more still.

The saddest part is that the majority of students don’t have the opportunity to reflect as I did. The majority of students are put through the same brainwashing techniques in order to create a complacent labor force working in the interests of large corporations and secretive government, and worst of all, they are completely unaware of it. I will never be able to turn back these 18 years. I can’t run away to another country with an education system meant to enlighten rather than condition. This part of my life is over, and I want to make sure that no other child will have his or her potential suppressed by powers meant to exploit and control. We are human beings. We are thinkers, dreamers, explorers, artists, writers, engineers. We are anything we want to be – but only if we have an educational system that supports us rather than holds us down. A tree can grow, but only if its roots are given a healthy foundation.

For those of you out there that must continue to sit in desks and yield to the authoritarian ideologies of instructors, do not be disheartened. You still have the opportunity to stand up, ask questions, be critical, and create your own perspective. Demand a setting that will provide you with intellectual capabilities that allow you to expand your mind instead of directing it. Demand that you be interested in class. Demand that the excuse, “You have to learn this for the test” is not good enough for you. Education is an excellent tool, if used properly, but focus more on learning rather than getting good grades.

For those of you that work within the system that I am condemning, I do not mean to insult; I intend to motivate. You have the power to change the incompetencies of this system. I know that you did not become a teacher or administrator to see your students bored. You cannot accept the authority of the governing bodies that tell you what to teach, how to teach it, and that you will be punished if you do not comply. Our potential is at stake.

via: http://americaviaerica.blogspot.com/

Just 5 Minutes

This is pretty kewl and interesting reading … hard to always get one’s head around it at times but intellectual fun to be had in the process.  Depending on one’s definition of fun that is.

It begins thusly:

Chaos

CHAOS NEVER DIED. Primordial uncarved block, sole worshipful monster, inert & spontaneous, more ultraviolet than any mythology (like the shadows before Babylon), the original undifferentiated oneness-of-being still radiates serene as the black pennants of Assassins, random & perpetually intoxicated.

Chaos comes before all principles of order & entropy, it’s neither a god nor a maggot, its idiotic desires encompass & define every possible choreography, all meaningless aethers & phlogistons: its masks are crystallizations of its own facelessness, like clouds.

Everything in nature is perfectly real including consciousness, there’s absolutely nothing to worry about. Not only have the chains of the Law been broken, they never existed; demons never guarded the stars, the Empire never got started, Eros never grew a beard.

No, listen, what happened was this: they lied to you, sold you ideas of good & evil, gave you distrust of your body & shame for your prophethood of chaos, invented words of disgust for your molecular love, mesmerized you with inattention, bored you with civilization & all its usurious emotions.

There is no becoming, no revolution, no struggle, no path; already you’re the monarch of your own skin–your inviolable freedom waits to be completed only by the love of other monarchs: a politics of dream, urgent as the blueness of sky.

To shed all the illusory rights & hesitations of history demands the economy of some legendary Stone Age–shamans not priests, bards not lords, hunters not police, gatherers of paleolithic laziness, gentle as blood, going naked for a sign or painted as birds, poised on the wave of explicit presence, the clockless nowever.

Agents of chaos cast burning glances at anything or anyone capable of bearing witness to their condition, their fever of lux et voluptas. I am awake only in what I love & desire to the point of terror–everything else is just shrouded furniture, quotidian anaesthesia, shit-for-brains, sub-reptilian ennui of totalitarian regimes, banal censorship & useless pain.

Avatars of chaos act as spies, saboteurs, criminals of amour fou, neither selfless nor selfish, accessible as children, mannered as barbarians, chafed with obsessions, unemployed, sensually deranged, wolfangels, mirrors for contemplation, eyes like flowers, pirates of all signs & meanings.

Here we are crawling the cracks between walls of church state school & factory, all the paranoid monoliths. Cut off from the tribe by feral nostalgia we tunnel after lost words, imaginary bombs.

The last possible deed is that which defines perception itself, an invisible golden cord that connects us: illegal dancing in the courthouse corridors. If I were to kiss you here they’d call it an act of terrorism–so let’s take our pistols to bed & wake up the city at midnight like drunken bandits celebrating with a fusillade, the message of the taste of chaos.

Full text here which I highly encourage you to explore:  http://hermetic.com/bey/taz_cont.html

About Hakim Bey

Life and work:

Bey’s early work is described in the translator’s biography of one of his earliest works:

After studying at Columbia University, he did extensive traveling in the Middle East, Afghanistan, Pakistan, India and Nepal. He studied Tantra in West Bengal and visited manySufi shrines and masters. In 1971 he undertook research on the Ni’matullahi funded by the Marsden Foundation of New York.^[1]

This research was the basis of Bey’s book Kings of Love. The biography continues:

During 1974 and 1975 he was consultant in London and Tehran for the World of Islam Festival. In 1974 he became director of English language publications at the Imperial Iranian Academy of Philosophy in Tehran under Seyyed Hossein Nasr, and he studied, worked with, and published books by Nasr, Toshihiko Izutsu, Henry Corbin and others. He was editor of Sophia Perennis, the Journal of the IIAP.

Bey left Iran during the Islamic Revolution. In the 1980s, his ideas evolved from a kind of Guénonist neo-traditionalism to a synthesis of anarchism and Situationist ideas with heterodox Sufismand Neopaganism, describing his ideas as “anarchist ontology” or “immediatism”. In the past he has worked with the not-for-profit publishing project Autonomedia, in Brooklyn, New York.

In addition to his writings on anarchism and Temporary Autonomous Zones, Bey has written essays on such diverse topics as Tong traditions, the utopian Charles Fourier, the fascist Gabriele D’Annunzio, alleged connections between Sufism and ancient Celtic culture, sacred pederasty in the Sufi tradition^[2], technology and Luddism, and Amanita muscaria use in ancient Ireland.

Bey’s poetic texts and poems have appeared in: P.A.N.; Panthology One, Two, and Three; Ganymede; Exquisite Corpse; and the various Acolyte Reader paperbacks. Many of these poems, including the ‘Sandburg’ series, are collected in the as-yet unpublished DogStar volume. Currently his works can be found regularly in publications like Fifth Estate and the NYC-based First of the Month.

He has also published at least one novel, The Chronicles of Qamar: Crowstone.^[3]

Bey, especially because of his TAZ work, has often been embraced by rave subculture, as ravers have identified the experience and occasions of raves as part of the tradition of “Temporary Autonomous Zones” that Bey outlines, particularly the “free party” or teknival scene. Bey has been supportive of the rave connection, while remarking in an interview, “The ravers were among my biggest readers… I wish they would rethink all this techno stuff — they didn’t get that part of my writing.”

I’ve been lost in these texts and concepts over the last few days, many of which were previously unknown to me.  Some elements are beautiful, some violently so, and others I do not connect with … still and as always, I enjoyed being exposed to ‘new’ considerations.

Yikes!

It was 1943, and an engineer with Bell Telephone was working on one of the U.S. government’s most sensitive and important pieces of wartime machinery, a Bell Telephone model 131-B2. It was a top secret encrypted teletype terminal used by the Army and Navy to transmit wartime communications that could defy German and Japanese cryptanalysis.

This teletype-encryption machine, known as the Sigaba m134c, was used alongside the Bell Telephone machine found to be leaking signals. The Bell 131-B2 used special one-time tapes to create unbreakable codes.

Then he noticed something odd.

Far across the lab, a freestanding oscilloscope had developed a habit of spiking every time the teletype encrypted a letter. Upon closer inspection, the spikes could actually be translated into the plain message the machine was processing. Though he likely didn’t know it at the time, the engineer had just discovered that all information processing machines send their secrets into the electromagnetic ether.

Call it a TEMPEST in a teletype.

This story of how the United States first learned about the fundamental security vulnerability called “compromising emanations” is revealed for the first time in a newly-declassified 1972 paper TEMPEST: A Signal Problem (.pdf), from the National Security Agency’s secret in-house journal Cryptologic Spectrum.

More at: Declassified NSA Document Reveals the Secret History of TEMPEST | Threat Level | Wired.com.

via: http://nickdrake.tumblr.com/

“1 firefighter truck constantly drives in a perfect circle with its hose shooting water to the centre of the geometric figure, provoking the image of a fountain in reverse. This project was realized in collaboration with the Fire Department of Belo Horizonte, Brazil and the Biennial of Lyon: The 00s – The History of a Decade that has not yet been named, France.”

I don’t know why this made me giggle so … there’s something rather funny about astronomers trying to go all hollywood to hype up rocks in space.

via: http://thisisnthappiness.com/

via: tumblr_l668qtRsxT1qzmvj8o1_1280.jpg 1280×850 pixels.

Proper opossum massage

The Virginia opossum (Didelphis virginiana) is North America’s only marsupial. Should you ever come across one that is homeless, orphaned or otherwise in need of help and could not be taken care of by a professional wildlife rehabilitation center, ME Pearl presents ‘The Practical Opossum Series’. Here is part 1, titled ‘Proper opossum massage’.

Tomorrow: Proper opossum pedicure. Stay tuned.

via Improbable Research

Infographic: Where Did the Money to Rebuild Iraq Go?

Particle physicist Brian Foster of the University of Oxford, UK, has teamed up with the British musician Jack Liebeck to create a special lecture and performance about the legacy of Albert Einstein and the role music played in his life. The show, which is currently touring the UK, concludes with Foster joining Liebeck on stage to perform a duet. This exclusive physicsworld.com video gives you a taste of the collaboration as the pair perform an arrangement of a violin sonata by Mozart in C Major k.296.

via When worlds collide: physics meets music – physicsworld.com.

via JAXA | KAGUYA (SELENE) Image Taking of “Full Earth-Rise” by HDTV.

“You may not be her first, her last, or her only. She loved before she may love again. But if she loves you now, what else matters? She’s not perfect – you aren’t either, and the two of you may never be perfect together but if she can make you laugh, cause you to think twice, and admit to being human and making mistakes, hold onto her and give her the most you can. She may not be thinking about you every second of the day, but she will give you a part of her that she knows you can break – her heart. So don’t hurt her, don’t change her, don’t analyze and don’t expect more than she can give. Smile when she makes you happy, let her know when she makes you mad, and miss her when she’s not there.”