Tuesday, May 6, 2025

Anarchy as Philosophy Right or Wrong

 During a recent philosophical discussion, a friend accused me—perhaps only half in jest—of advocating anarchism and abandoning the foundations of organized society. It was a surprising charge, not because it was entirely unfounded, but because I had never consciously embraced anarchism as a legitimate political or philosophical framework.

Throughout my life, I have often lived in a manner that could be described as anarchistic—feral, self-determined, and skeptical of authority. Yet, I never afforded anarchism serious consideration. Like many, I had been conditioned by the prevailing system to fear the term. The dominant narrative taught me that a society governed by anarchist principles would inevitably collapse into dystopian chaos—a Mad Max-like world of lawlessness and despair.
As a result, I dismissed the ideological leanings of my anarchist-leaning friends as little more than eccentricity.
However, now that I am older and possess both the time and intellectual curiosity to explore the subject with greater depth, I find myself re-evaluating my assumptions. What I have discovered is startling: for most of my adult life, I have, in practice and belief, aligned with anarchist principles—without consciously realizing it.
This revelation has compelled me to scrutinize the systems of governance humanity has implemented throughout history. Whether it be chiefdoms, monarchies grounded in divine right, feudal hierarchies, parliamentary democracies, communist regimes, socialist structures, oligarchies, fascist states, or theocratic rule, they all share a fundamental characteristic: a concentration of power in the hands of a self-appointed elite who govern from the top down.
And what of democracy? Its idealistic promise has too often been undermined by manipulation and propaganda. The most recent electoral outcomes serve as a grim reminder: a large portion of the electorate, influenced by misinformation, chose to empower individuals whose actions reveal blatant corruption and disregard for the public good—effectively looting the nation without meaningful resistance.
When we examine history objectively, we find that only two governance models have ever truly provided stable, sustainable, and life-affirming structures for human societies—often enduring for thousands of years:
1. Egalitarian Tribalism, characterized by communal decision-making, shared resources, and horizontal social structures;
2. Individualist, Freedom-Centered Anarchism, which emphasizes autonomy, mutual aid, and voluntary association, free from coercive authority.
And so, yes—I am an anarchist. Perhaps I always have been, though I lacked the vocabulary and historical context to claim the title.
This raises an essential question: What is anarchism, really? And why is it viewed as such a profound threat to the status quo—a status quo that overwhelmingly serves the narrow interests of a self-perpetuating elite perched at the apex of society’s hierarchical pyramid?
Let me explain.
The Philosophy Behind the Anarchy Movement: A Vision of Freedom Beyond the State
Anarchy, in the philosophical sense, is one of the most misunderstood and misrepresented movements in modern political thought. Too often associated with chaos, violence, or lawlessness, its deeper philosophical roots tell a different story—one of radical freedom, ethical responsibility, and a belief in the innate potential of human beings to self-organize without domination. At its heart, the anarchy movement seeks not the destruction of order, but the dismantling of imposed hierarchies and coercive institutions, particularly the state, in favor of a more voluntary, cooperative, and egalitarian society.
The Core Philosophical Tenets
The anarchy movement is grounded in a fundamental distrust of centralized power. This stems from a philosophical commitment to autonomy—the belief that individuals have the right to govern themselves. Anarchists argue that when individuals are subjected to the authority of the state or any dominating structure (including corporations, religious hierarchies, or patriarchal systems), their freedom is diminished. Anarchy thus does not reject order but seeks a form of order that arises organically from the bottom up, rather than being imposed from the top down.
This anti-authoritarian stance is complemented by a commitment to mutual aid and voluntary association, concepts popularized by thinkers like Peter Kropotkin. Contrary to the Hobbesian idea of a brutish state of nature, anarchists view human beings as inherently capable of cooperation and empathy when freed from oppressive structures. Anarchy therefore is not synonymous with selfish individualism but rather envisions communities based on reciprocity, shared responsibility, and collective well-being.
Historical and Intellectual Foundations
The roots of anarchist philosophy run deep. From Laozi's Taoist rejection of rigid state structures to the early Christian communities’ communal living and rejection of Roman authority, the seed of anti-hierarchical thought has long been present. In the 18th and 19th centuries, as Enlightenment ideas began to challenge monarchic rule, figures like William Godwin, Pierre-Joseph Proudhon, and later Emma Goldman, Mikhail Bakunin, and Kropotkin began articulating an explicit anarchist philosophy.
Proudhon’s assertion that “property is theft” was not merely an economic claim but a moral one, questioning the legitimacy of institutions that concentrate power and wealth. Bakunin extended this critique to the state, famously warning that even well-meaning revolutionaries could become tyrants if given the reins of power. Goldman infused anarchist thought with a deep sense of personal liberty, advocating for women's rights, freedom of expression, and the right to pleasure and individuality.
Anarchy and Ethics
At its core, anarchism is a deeply ethical philosophy. It asks: How should we treat one another? For many anarchists, the answer lies in the rejection of domination in all its forms. The philosopher Noam Chomsky describes anarchism as a “tendency that is skeptical of authority and seeks to challenge it.” Yet anarchists do not seek a world without organization; they envision a society where organization exists, but without rulers—horizontal rather than vertical, participatory rather than imposed.
Anarchist ethics reject utilitarian calculations that sacrifice the individual for the so-called “greater good.” Instead, they emphasize dignity, agency, and consent. This lends the philosophy a poetic, almost spiritual quality—an idealism that believes another world is possible if we dare to dream beyond the structures we have inherited.
Modern Expressions and Misconceptions
Contemporary anarchy movements often take the form of direct action, protest, and community-building. From the Zapatistas in Chiapas to anarchist mutual aid networks in the wake of natural disasters or social collapse, the movement lives in practice as well as theory. Yet it remains plagued by misconceptions. The image of the black-clad rioter smashing windows has overshadowed the patient work of organizing free schools, community kitchens, and consensus-based assemblies.
Indeed, there are many branches within anarchist philosophy—anarcho-communism, anarcho-syndicalism, individualist anarchism, green anarchism, and more. Each branch shares the same root rejection of coercive power but diverges in its vision of the ideal society. This diversity is a strength, not a weakness; it reflects the movement’s refusal to impose a single ideology or blueprint.
Conclusion: A Flame That Refuses to Be Extinguished
The philosophy behind the anarchy movement is ultimately a yearning for a society where individuals and communities can flourish free from oppression. It is a vision of radical democracy, ethical integrity, and unshackled creativity. While critics dismiss it as utopian, its power lies in its refusal to compromise with systems of domination. Anarchy is not the absence of all structure, but the presence of just ones—formed by consent, driven by compassion, and evolving in harmony with human dignity.
Like a wildflower that grows between the cracks in concrete, the anarchist spirit endures—fragile, beautiful, and irrepressibly alive.

Monday, May 5, 2025

(18) THE PSYCHIC INFJ: What's Behind Their 'Intuitive Powers' #infjthoughts - YouTube

(18) THE PSYCHIC INFJ: What's Behind Their 'Intuitive Powers' #infjthoughts - YouTube

Being a Sigma INFJ by way of psychological testing. I'd like to say a few words. I'm not knocking this video or poster here. I'd like to make that clear. It's actually a very good spot on video! Yet, being an INFJ isn't as glamorous as YouTube videos make it out to be. In some ways it's a curse. Summed up beautifully by John Coffey's quote from The Green Mile novel. "... I’m tired of people being ugly to each other. It feels like pieces of glass in my head. I’m tired of all the times I’ve wanted to help and couldn’t. I’m tired of being in the dark. Mostly it’s the pain. There’s too much. If I could end it, I would. But I can’t.” John Coffey. Imagine what it's like for me. I meet someone. They're smiling, and we shake hands. We go out for lunch on a date. Spend a few days together. And I can literally read them like a book. Not only see the signs but feel their inner demons, secrets, hidden pain, and the abuse they suffered as children! I start feeling everything. And like it's said in the video. It's not psychic or supernatural. It's pattern reading! I tend to avoid people as much as possible these days. Because it's too much to bear. The forest and wild places with animals are my ONLY repute! My fortress of solitude, which I'm perfectly happy in and joyously so to be there, is the only place I feel mentally and spiritually at peace and fully charged! My only goals these days. It is connecting to our Creator/God, for lack of a better term. Through meditation and esoteric mysticism and hermetic philosophy. My days of trying to be the councilor and advocate are over. I did all that when I was younger. Environmental, Animal Rights, Social and Civil Rights Activists... as well as a half a dozen other activist societies. That's over. The world can't be changed. Humanity is on a course to self-destruction. Pain is rampant in our society, masked with superficial smiles and pretense substance abuse, both legal and illegal. Like John Coffey said. "I'm tired, Boss. I'm tired." So if you see some wild man dancing naked under the full moon on some wilderness hilltop under the stars,. Please leave him alone in his happy place. :) Being an INFJ isn't as glamorous as people believe. Sincerely, A Satyr in the Deep Woods.

Monday, April 28, 2025

Mark of Two Worlds

Mark of Two Worlds 

by Edgars Freibergs

A Tentitive Work In Progress 

CHAPTER ONE

"Mark and the Kingdom of the Unclothed"

Mark Jansen, carpenter of no particular fame but infinite opinion, spent his days wrestling with stubborn wood and even more stubborn blueprints. One sunny afternoon, perched heroically atop a ladder that swayed like a drunken mast, Mark reached for a rafter just one inch too far.

Gravity, that most ancient and undisputed monarch, pulled rank.

There was a sudden flurry of motion, a startled shout, the slow ballet of a falling man, and then — darkness.

When Mark opened his eyes, he found himself lying in a meadow that smelled of honey and rain. The sky was an impossible shade of tender blue, the grass softer than any feather bed. A group of people stood over him, faces wide with a profound, almost saintly sympathy.

And not a stitch of clothing among them.

Mark, still dressed in his battered jeans and paint-smeared flannel, sat up slowly, blinking as if the world had been set wrong by some mischievous god.

One of the bystanders — a woman with hair like a living halo of copper — knelt down, speaking in a voice so gentle it could pet a bird from the sky.

"Shhh, shhh. Poor soul," she cooed, as though calming a wounded animal. "He’s still covering. The trauma must run deep."

Mark stared, mouth ajar, at the multitude of naked, smiling strangers. Their only adornments were garlands of flowers and the occasional artful splash of mud, like a playful nod to their natural origins.

A tall man with a philosopher’s beard stepped forward, hands clasped respectfully before him (though, of course, clasped hands were the only thing modestly arranged).

"My name is Elyan," he announced with serene gravitas. "We understand, friend. In some broken worlds, they suffer from... Cloth Delusion Syndrome."

Mark squinted. "Cloth Delusion?"

"Yes," Elyan said, bowing slightly. "It is a tragic mental affliction where individuals believe they must shroud their divine form in... fabric... to hide their supposed shame. It’s quite heartbreaking, truly."

The group nodded sagely, some even dabbing their eyes with petals.

Mark scratched his head, his calloused fingers tracing familiar confusion. "But—but clothes are normal where I'm from!"

An elder with skin like oiled mahogany patted his shoulder warmly, careful not to startle the patient. "Of course they are, dear one. Of course they are. You come from a damaged place. We understand. We will heal you gently."

At that, two particularly enthusiastic citizens produced a wide, padded wheelbarrow festooned with silk ribbons and plush cushions.

"Come," said Elyan, beaming. "Let us take you to the Center for Textile Recovery. They have lovely therapy goats."

Mark, still blinking at the surreal kindness of it all, found himself ushered toward the contraption. As they pushed him along the sunlit pathways, he saw that their city — if it could be called that — was a gleaming sprawl of treehouses, glistening ponds, and sun-dappled fields where naked citizens frolicked, painted murals on tree trunks, and read poetry to attentive rabbits.

There were no billboards, no blaring sirens, no endless grind of traffic. Just laughter, music, and the scent of earth and wildflowers.

Still, Mark could not help but feel profoundly out of place. Every eye that fell upon his flannel-clad form did so with a heartbreaking mixture of pity and admiration — as one might gaze upon an abandoned, rain-soaked kitten.

Children whispered excitedly:

"Look, Mama! A real Cloth Man!"

"He must be so brave, wearing all that sadness."

"But why doesn’t he just... take it off?"

Their mother hushed them gently. "Shhh. He will, when his spirit is ready."

Mark chuckled dryly to himself. Spirit ready? His spirit wasn’t even packed for this trip.

When they finally reached the Center for Textile Recovery — a round, thatched building painted with spirals and suns — Mark was offered a cup of dandelion tea and seated before a fire.

A wise woman with bright silver hair approached him, hands outstretched.

"Welcome, precious heart. We will begin with small steps. First, perhaps you can remove... one sock."

Mark looked down at his battered boots, caked in the dust of a world now impossibly distant.

He shook his head slowly, a grin twitching at the corners of his mouth.

"You know," he said, half to himself, half to the laughing sky, "I think I just might be the sanest lunatic you people have ever seen."

The silver-haired woman smiled, radiant and unbothered.

"All true healing begins with laughter, Mark."

And so, Mark, Carpenter of Two Worlds, chuckled — a deep, belly-born sound — as he began the long, strange journey back to his naked soul.



CHAPTER TWO

"The First Session: Sock by Sock"

Mark sat cross-legged — still fully dressed — on a round, woven mat inside the Center for Textile Recovery. The walls were alive with climbing ivy and curious little lizards who, Mark noted, also wore no pants.

Across from him sat Selia, a therapist of great repute in this world, wrapped only in a necklace made of tiny shells that rattled softly as she moved. She smiled with the infinite patience of someone accustomed to guiding stubborn cases back toward "naturalness."

Between them was a low table bearing a pitcher of cucumber water, a basket of fresh bread, and — ominously — a very large pair of scissors.

Selia spoke in a voice as soothing as warm rain.

"Mark, welcome to your first Liberation Session. Today’s goal is simple: releasing one article of clothing in love and gratitude."

Mark folded his arms protectively across his chest. "I don't think gratitude is the word I'm feeling."

She laughed, a sound like wind chimes stirred by a mischievous breeze.

"Resistance is normal. Let us begin gently. Tell me about your socks."

Mark frowned down at them: faded wool, once white, now the sullen grey of a thousand careless mornings.

"They keep my feet warm," he said defensively.

Selia nodded seriously, as though discussing profound metaphysical mysteries.

"Of course. They are your anchors to the old world. Your small, woolen armor against vulnerability. But here... you do not need such defenses. The earth is warm. The grass welcomes you."

Mark shifted uncomfortably. "The grass also has bugs."

"Life," Selia intoned grandly, "always has bugs."

Mark considered this. It was, he had to admit, rather profound.

After a long moment of internal struggle, he tugged at the cuff of his left sock. It peeled off with a reluctant sigh.

Selia clapped once, delighted. "Bravo! You have released a layer of sorrow! You are lighter now."

Mark stared at the single bare foot, feeling oddly exposed, as if the entire universe could now peer directly into the tangled machinery of his soul through his toes.

"One sock at a time," he muttered.

Selia leaned forward, eyes twinkling. "Exactly. Today a sock. Tomorrow... perhaps a jacket."

Mark chuckled despite himself. "Let's not get carried away. I’ve got layers older than some civilizations."

Selia laughed again, leaning back into the cushions, utterly at peace.

"There is no rush, dear Mark. Here, healing unfolds like a flower. Gently. Inevitably. Joyfully."

Mark sipped his cucumber water, eyeing his remaining sock with wary suspicion. Somewhere deep inside, a small, stubborn part of him still clung to the comforting tyranny of denim and cotton — but another part, a part long silenced beneath work boots and duty, wondered what it might be like to run barefoot through a meadow without shame or second thought.

For now, though, he wiggled his free toes experimentally, and thought:

"Maybe just one sock today. But who knows about tomorrow."

And outside, in the ever-laughing world of the Unclothed, the sun poured golden approval over the tiny, absurd revolution of a carpenter who had finally shown one naked foot to the sky.



CHAPTER THREE

"The Great De-Fabrication Festival"

By the time the De-Fabrication Festival rolled around, Mark had surrendered both socks and — after much soul-searching and several spirited debates with Selia — his flannel shirt.

The townsfolk had treated each discarded item as though a beloved ancestral spirit had been set free. Children had paraded his socks on sticks like sacred banners. An elder had composed an impromptu haiku about his shirt:

"Plaid like fallen leaves,
Worn bravely against the sun,
Now flies with the breeze."

Despite his lingering misgivings — and an alarming awareness of every gust of wind — Mark found himself strangely honored to be the centerpiece of the Festival.

The whole village gathered at the central meadow, a place where wildflowers ran riot and bees performed their golden ballet. Above them, prayer flags (and a few spirited kites shaped like pants) danced in the sky.

Selia met him at the edge of the field, her only adornment a crown of ivy and wild roses. She carried a large, gilded basket marked "Sacred Fabric Reclamation." A solemn young man followed her, banging rhythmically on a drum made of stretched lichen and hollowed oak.

"Today, Mark Jansen," Selia announced to the crowd, her voice ringing clear and jubilant, "you journey further into yourself. You release the burdens your world wove for you. You step into the arms of truth!"

The crowd whooped and cheered. A boy threw handfuls of flower petals into the air. Somewhere, someone began to strum a lyre — wildly out of tune, but full of passion.

Mark, still wearing his jeans like a defiant last stand, cleared his throat.

"Before we start," he said, raising a hand, "I just want to say: where I'm from, pants are not just tradition. They're critical equipment."

Laughter rolled across the meadow like a warm tide. Someone in the back shouted, "Not here, brother!"

Selia approached him with the reverence of a high priestess preparing for a sacred rite.

"You may remove them yourself," she said kindly. "Or, if you wish, the Council of Unclothing may assist."

Mark turned to see a group of five burly citizens — grinning madly — each armed with ceremonial golden scissors.

He swallowed. Hard.

"...I'll do it myself, thanks."

The villagers roared their approval.

Mark took a deep breath. He thought of all the things he'd clung to over the years: his reputation, his responsibilities, his quiet fears that life was nothing but a long corridor of work, bills, and stiff denim.

He unbuckled his belt. There was a collective gasp.

He slid his jeans down, stepping free like a snake shedding its skin.

For a heartbeat, he stood there — naked as a new dawn — vulnerable yet strangely triumphant.

The meadow exploded in celebration.

Drums thundered, lyres shrieked joyously off-key, and dancers wove spirals around him, flinging petals and handfuls of symbolic fabric scraps into the air.

Selia embraced him warmly, whispering in his ear:

"You are found, Mark of the Cloth."

He laughed, the sound bursting from deep in his belly, a laugh so unguarded that it made a passing crow caw in startled delight.

As the sun sank into the fields in molten streams of gold, Mark danced barefoot with the villagers under a sky untouched by shame or hurry.

And somewhere, in the very heart of his bones, something ancient and weary uncoiled, stretched, and yawned itself awake.

Not because he was naked — but because he was free.



CHAPTER FOUR

"Mark of Two Worlds"

Mark lived long and golden years in the naked utopia.

He fell in love with Amara, whose laughter was like sunlight skipping over water. They built a life among the treehouses and meadow-ways, raising three wild, gleeful children who ran barefoot through the dream of that world.

Mark worked once more with his hands, but not with hammer and nail; now he crafted homes that breathed with the land, weaving timber and vine in harmony. His days were filled with slow joys: tending gardens, teaching younglings how to carve flutes from river reeds, learning the old songs of the earth.

He had never known such deep, aching happiness — the kind that rooted itself in the marrow.

And then, one cloudless morning, while watering a basket of crimson starflowers from the top of a wobbly step-ladder, fate — mischievous, wild, and inevitable — struck again.

He slipped.

The world tilted, spun, and folded itself inward.

Darkness swallowed him.


Mark awoke in a hospital bed. Machines beeped their sterile lullabies. A stiff white sheet cocooned his body. His soul, however, felt impossibly naked, stranded once more in a world of buttons, zippers, and forgotten dreams.

He grieved as fiercely as any widower. Days became blurred rivers of sorrow. His heart, having tasted the honeyed air of paradise, found no nourishment in the hollow songs of this earth.

Depression clung to him like wet cloth.

Yet — slowly, like sap rising in winter trees — a spark kindled within him.
A memory.
A vow.

"If paradise could exist once, even by accident, it can be built again — on purpose."

Mark, ignoring the gasps and protests of startled nurses, cast off his hospital gown one radiant morning and stood tall and naked, proclaiming:

"I will not hide the miracle of what I am. I will make a new world — here, now, among the ashes!"

At first, they thought him mad.

Until one nurse, Elara, stepped forward.

She was the mirror of Amara — her identical twin, separated not just by worlds but by fate. Elara's eyes held the same fierce kindness, the same untamed spark.

She gazed at Mark, at the mad, glorious hope in his bare defiance, and something ancient stirred in her blood.

Without a word, she dropped her clipboard, unfastened her uniform, and stood beside him — unashamed, unafraid.

The room grew silent as a prayer.

Mark smiled, tears glinting on his cheeks like dew in morning grass.

From that moment, a movement was born.

It began small: Mark and Elara planting wild gardens in abandoned lots, teaching people to weave homes from living wood, singing the old songs of naked joy and fierce belonging. They created spaces where no shame could root itself, only laughter, only truth.

The world resisted — of course it did.

But for every door slammed, another opened.

For every jeer, a hand reached out.

And slowly, like the patient growth of forests, the spirit of that other, kinder world began to take root here, too — not by accident, not by falling ladders and broken ribs — but by the stubborn, defiant, glorious act of dreaming it into existence.

Mark and Elara became legends.

Not because they conquered, but because they remembered.

Because they dared to believe that utopia was not somewhere you stumbled into by chance, but something you built with your bare hands and bared soul — even in a world determined to button itself tight against wonder.

And under the open skies of a reborn earth, barefoot children ran laughing once again, as Mark of Two Worlds smiled and knew:

Paradise was not lost. It had simply been waiting for them to come home.



CHAPTER FIVE



"The Dedication of New Avalon"

The sun hung like a molten crown over the vast plain where humanity had gathered — thousands upon thousands, a sea of every color, every history, every forgotten dream stitched back into living tapestry.

They came not clothed in pretense, but as they were: radiant, unhidden, woven only in the dignity of their shared humanity.

Before them stretched New Avalon — the first city without cloth, without pretense, without the old chains. Gardens clambered over rooftops. Crystal streams laced the avenues. Homes breathed and grew with the living earth. Markets overflowed with abundance freely shared, and music poured from every square like a second, sweeter river.

At the heart of it all, a simple wooden stage stood — unpainted, unadorned — framed by arches of living willow.

Mark and Elara, now bowed by the long weight of years yet shining with an undimmed inner light, were helped to the stage by their great-grandchildren: laughing, strong, and unashamed.

The crowd roared as Mark, the once-reluctant carpenter, now the architect of a new Eden, stepped forward.

He gripped the speaking stone — a tradition now — and for a moment, words caught in his throat like fledglings unsure how to fly.

The decades flashed before his eyes: the jeers, the setbacks, the betrayals — but also the victories, the marriages, the thousands of lives healed by the simple audacity of truth.

He opened his mouth to speak.

But then — something drew his gaze beyond the crowd, over the flowering meadows, past the bright banners of celebration.

Up on a hilltop, gentle and green under the afternoon sun, he saw it.

An oak sapling.

Small still, tender and reaching — yet unmistakably the same place, the same rise of earth where he had first awakened in that other world so many lifetimes ago.

A tear — pure, slow, incandescent — slid down Mark’s weathered cheek.

And as he stared, heart hammering in reverent awe, the veil of time thinned.

There — beneath the sapling — he saw a figure.

His younger self.

Awakening with a comical start, blinking wide-eyed at the joyous naked throng surrounding him.

A bark of laughter, full and wild, broke from Mark’s throat. The crowd, sensing his joy, laughed with him, a wave of unfiltered mirth rolling across the field.

For Mark understood now.

The worlds were not separate.

They had never been.

The utopia he had stumbled upon was not a dream nor an accident — it had been a blueprint, a memory planted in his soul, waiting for his willing hands to build it here.

He turned back to the people — his people — and raised his arms, voice strong and clear, trembling with the fierce beauty of it all.

"Look around you!" he cried. "We have remembered what the world forgot!
We have thrown off shame and fear and greed,
And built, stone by stone, hand by hand,
The garden that was always meant to be!"

The crowd erupted, a living roar of celebration and tears and song.

Mark clasped Elara's hand, her fingers still warm, still strong, and whispered:

"We made it, love. We came home."

Above them, the young oak rustled its new leaves in the golden breeze, and beyond time and memory, two worlds folded into one — a garden reborn, not from miracles falling from the sky, but from the stubborn, wild, beautiful hands of those who dared to dream it real.

And under that great, yawning sky,
Humanity began again.



  • The End for now -

Mark of Two Worlds. All characters, concept, situations and story are copyrighted 2025. No part of this can be used for any publican or production without consent of the author. © Edgars Frebergs 2025


Sunday, January 8, 2017

Zombies could wipe out humanity in 100 days


A new study has suggested that it would not take long for a zombie apocalypse to wipe out mankind.

The research, which was conducted by physics students at the University of Leicester, was based on the assumption that each zombie would be able to locate at least one victim each day and that they would have a 90% chance of infecting anyone that they happened to come in contact with.
After approximately 100 days, the study suggests, there would be a mere 273 human survivors - a figure that would make even The Walking Dead seem like an optimistic scenario by comparison.

On the plus side however the researchers also determined that if mankind did happen to find a way to combat the zombies then there would be a good chance of population recovery in the long run.

The team's findings were based on the SIR ( susceptible, infectious, recovered ) model which is more traditionally used to calculate the spread of real diseases through the population.

"Every year we ask students to write short papers for the Journal of Physics Special Topics," said Dr Mervyn Roy from the University of Leicester's Department of Physics and Astronomy.

"It lets the students show off their creative side and apply some of the physics they know to the weird, the wonderful, or the everyday."

Zombies could wipe out humanity in 100 days

Monday, December 21, 2015

The Hidden Origins of Il Separatio: Manuscripts Deemed Dangerous and Banned | Ancient Origins

The Hidden Origins of Il Separatio: Manuscripts Deemed Dangerous and Banned | Ancient Origins



 Throughout history a large number of books have been banned only because
they contained various uncomfortable truths or tales. Such books have
been systematically hunted down and destroyed by representatives of the
church or the state. Some copies have even been poisoned, thus giving
the books a reputation of being cursed, as those who read them ended up
dying due to the fatal poisons. Such was the case of books mentioning or
telling tales about the entity known as Il Separatio.

Saturday, December 19, 2015

A Lusty Invocation to Pan


A Lusty Invocation to Pan

Pan, oh Pan, Horned God of Man
Lord of the hunt and forestland
Lead us where the wild wind blows,
The witches dance and the henbane grows
Lord of Summer we call Thy name
Appear to us in the sacred flame
Guide us in Thy secret rites
where Crossroads meet on a Moonless night
Pan, oh Pan, half goat half man,
we heed your call from a far off land
Before Thy grove, naked we stand
with lust in our hearts and phallus in hand
Wild beast, hoof and horn
Spread our buttocks to mirth and scorn
Spare us not your fiery lust
but release Thy seed in Thy final thrust
With insatiable lips and loins spread wide
We invite Thee Pan to come inside
Pan, Pan, oh Great God Pan
Lord of our hearts in this mystical land
Lead us to the meadow’s stream
Or abandon us in a lover’s dream
But come again as soon as Thou can
come again oh Great God Pan!

Thursday, October 22, 2015

Wicca: Witchcraft Fastest Growing Religion

According to the American Religious Identification Study, Wicca — often associated with witchcraft — is the fastest growing religion in the U.S. with those identifying as “pagans” close behind.

American Religious Identification Study Full PDF

Friday, September 25, 2015

NASA Scientist: 'No one's out there,' We're likely alone in the Milky Way - disinformation

NASA Scientist: 'No one's out there,' We're likely alone in the Milky Way - disinformation








NASA Scientist: ‘No one’s out there,’ We’re likely alone in the Milky Way




Could it really be that we’re all alone in our galaxy? The South China Morning Post reports that William Borucki, a highly-respected former NASA scientist, says there’s no other life out there:

William Borucki NASA.jpg

William Borucki
An internationally-revered Nasa scientist whose work
helped discover the first Earth-sized habitable planet outside our solar
system said the evidence so far points to us being alone in our galaxy.

William Borucki, the principal investigator of Nasa’s historic 2009
Kepler mission, was awarded the prestigious Shaw Prize in Astronomy in
Hong Kong yesterday and said he planned to donate US$100,000 of his
prize money to the battle against climate change.

But in an interview with the South China Morning Post, Borucki said
his work on the Kepler mission discovering habitable planets made the
silence in our galaxy all the more unusual.

“We have a galaxy full of 10 billion planets, in habitable zones,
roughly earth-size, [but] no visits, no communications we’ve picked up,”
he said. “How can that be?”

“Up till now it was just an intellectual question. It isn’t anymore.
There could be 10 billion civilisations or none. The evidence certainly
is none … the evidence says, no one’s out there.”…
[continues at the South China Morning Post]

Friday, March 20, 2015

Bronze mask of orgiastic wild god Pan unearthed in Israel | Ancient Origins

Bronze mask of orgiastic wild god Pan unearthed in Israel | Ancient Origins





Bronze mask of orgiastic wild god Pan unearthed in Israel

Around
the time of Jesus Christ in the countryside outside the ancient
Galilean city of Hippos-Sussita, adherents of the Greek goat-legged god
Pan may have gathered at times to worship. Followers of Pan and other
wild gods sometimes practiced their orgiastic rites outside cities
because they included drinking alcohol, nudity and having sex.


Researchers said they unearthed a large bronze mask of the Greek god
of forests and shepherds outside the ancient Israeli city of
Hippos-Sussita. The archaeologists said they were unaware of any other
bronze masks of a Greek god, and contacts with museums around the world
confirmed this. It may be the only mask of its kind.

Saturday, January 24, 2015

Milky Way wormhole could be real-life 'Interstellar': study - NY Daily News

Milky Way wormhole could be real-life 'Interstellar': study - NY Daily News




Christopher Nolan’s sci-fi flick “Interstellar” might get some free
promotion from a new scientific study suggesting that wormholes — space
portals into other dimensions — could actually be a part of our galaxy.



A paper published in the journal Annals of Physics
suggests that dark matter in the center of the Milky Way might be a
wormhole that humans can enter and travel to...who knows where (or
when).



This theory of awesomeness provides several formulas to argue it’s
mathematically possible for there to be a wormhole waiting for us in the
Milky Way.



This portal could be as big as the galaxy itself, and if it exists, we are able to navigate it, the study says.



“Our result is very important because it confirms the possible
existence of wormholes in most of the spiral galaxies,” the researchers
write in their conclusion.