Notes On Reality Before The Artist [part 6]

27 June 2014

I compose these notes to fit the mind of the student for whom I intend them.This is part 3; you may find parts 1-3 here, here, and here, respectively; part 4-5 are here and here. I include the introduction from part 1 again below.

For those more or less advanced, there may seem much that digresses or states things too succinctly. I believe one may still find value in reading these notes, even for those not the student in question. In those places where things seem too much elaborated, I apologise that my student’s frame of mind overtaxes yours. And where things move too quickly, I can only suggest immersing yourself in the more elemental or basic texts that address the matters at hand.

Also, I use past and present conjugations of the verb “to be” under protest. You should imagine every occurrence in quotation marks; typographical preciousness prevents me from indulging this visually.


No system, however imperfect, contains errors.

Therefore, we must come to terms with the fact—ourselves each being omniscient—that the errors of omniscience must lie not in ourselves but instead in the nature[1] of omniscience.

However, given that adding manpower to a late project makes it later, we may understand then not only:

  • that the reproduction of the world—understood in its broadest and narrowest senses—puts off the end of the world, but also
  • that the elaboration of a trinary (or greater) logic can only paper over, sometimes very cleverly or intriguingly, the abyss that binary logic (or dichotomous thinking generally) opens up.

Let us take some steps to move beyond this.

Declaring & Encoding

Those who examine the Encodings of Realities frequently expatiate breathlessly on the elegance of the fact that it all arises out of “zeroes and ones”. Less trivially, and more factually, it all arises from structural accumulations of either ”is true” or “is false”. From all I’ve already said, it becomes clear then that this points to the essential trap (or support structure, depending upon your attitude toward the stuff) of a Reality Encoding.

Just to keep the terminology clear, an Encoding (at the level of Reality or lower) denotes the implementation of a Reality declaration. The Encoding is the “machine code” that enacts and enables the desires, as expressed declarations, of whomever composed or deployed it.

Currently, for all of the known and studied Encodings, the declarative terms “is true” and “is false” get Encoded as One and Zero.[2] This is, of course, a “symbolic” expression. Even in organic and inorganic computational machines alike, “one” and “zero” merely represent a symbolic representation of the (energistic) substrate it operates on. Thus, one says “on”/”off” in order to point to this in a more raw way, but even “on”/”off” remains “symbolic”, since it merely points to a presence of some distinct energy state (“on”) as realizable within the organic or inorganic or time-space strata within which the operation occurs distinct from an absence of that presence (“off”).

I would prefer to banish to a footnote the following point, but it remains too essential to go overlooked.

Reality encoders will wish split a hair here, stating that it needn’t be a distinction of “on” as “energy present” and “off” as “absence of energy present”, i.e., that one may assign the states as “black” and “white” or any other two “things” so long as they provide a contrast. Yes and no. To propose a distinction like “black”/”white” as the fundamental distinction of an Encoding, at least as concerns “hardware” applications (organic, inorganic, or chronotopic, i.e., time-spatial) first requires a more “elemental” level, i.e., something like “present” and “absent” in order to provide the necessary contrast. On the other hand, when one is governed by imagination for an Encoding rather than brute matter (or time-space), then any sort of Encoding assignment whatsoever becomes in principle possible, though most simply immediately fall apart and die horrible squishy deaths in the vacuum of Futility, because even Imagination falls short of providing the needed requisites to make the contrast workable and sustainable; one might make the distinction “fish” and “insofar as” the elemental distinction of your Reality but feel free trying to imagine how that would hang together; simply saying, “It works” never works. At least, no one to date has figured out how to.

To state the matter at hand here very generally, at the very root, we needs three things for an Encoding (either Imaginative or Actual, i.e., organic, inorganic, or chronotopic): a distinction (be that black/white, zero/one, on/off, &c), the two things distinguished (in principle, any two things), and a position to make that distinction from (symbolically, the / of a distinction, but pragmatically, this encodes the standpoint of the one making the Encoding in the first place; rather literally, the Encoder is the /, or slightly more precisely, the Encoder’s standpoint, which, again in principle, anyone might occupy if they can gain access to it). In a sense, this points to the root problem of freedom from determination, since “access” to the “/” from within an Encoding necessarily occurs in terms of the Encoding. There’s the “trap”. One might occupy the position of the “/” but still not be able to “see one’s freedom”; also, even though you occupy the position of the “/”, everything available to you from that position arises, of course, from the Encoded distinction it represents. You have the cackling luxury of “using the Master’s Code against itself,” but it takes a slightly daft egotist to miss the irony of that.

Meanwhile, from all I said before about binaries, it becomes clear that this type of Encoding has a fundamental flaw: because to posit a distinction creates four categories (“on”, “off”, the “on of off” and the “off of on”), not two. So that whatever “elemental” distinction one begins with, whether based on an Actual or Imaginative substrate, the sheer Declaration its simultaneously creates more categories than the distinction can account for, and thus introduces features into your Encoding that you are at worst unaware of or, at best, unable to express plainly in terms of your distinction but rather must instead create an approximation for using the terms of the distinction. That is, as soon as you posit “east” you get “west” (of course), but also “east of west” and “west of east” and you must then somehow, using “east” and “west” approximate the other two distinguished categories. Most Encoders don’t even know this problem exists and of those who do almost none, in the range of those studied, have attempted to “fix” the problem. Some insist the problem remains “merely semantic”—a pretty dodge, but a failed one. The radical difficulty involved in this comes more to the fore if you imagine a “machine coding” of Zero and One. What, then, comprises the “zero of one” and the “one of zero”. The most conventional “solution” (more like a dodge) to this involves a bait-and-switch. The category “one of zero” (since it is “not zero”) gets arbitrarily shoehorned and reassigned as “one” and the category of “zero of one” (since it is apparently “not one”) gets arbitrarily shoehorned and reassigned as “zero”. This has the tidy effect of rendering invisible and inaccessible 50% of any encoded Reality. But, of course, just because “someone says” a thing only makes it obligatorily true if you go along with it (we will ignore, of course, that Reality “builds” us to be of the sort to go along with it), nonetheless, even the operation of Reality itself cannot absolutely hide this bait-and-switch.

To return to a previous example to make this even clearer if more metaphorical, for the psychoanalyst who insists on explaining everything in terms of “love” or “fear”, at least the patient (possibly also the psychoanalyst and possibly also the World) remains capable of taking note that some people who express a “fear of love” actually express a third category apart from the “fear” the psychoanalyst insists is operating, and similarly that some people who express a “love of fear” actually express yet another category apart from the (masochistic) “love” that the psychoanalyst’s misprision insists upon. So here again, so long as one goes along with the psychoanalysts desired Declaration of psychic health, 50% of Reality remains obscured though, in principle, still accessible.

Also, I must note in passing, that the overwhelming predominance of Encoded Realities use some variety of X/not-X as a distinction, whether of the logical type (“east”/“not-east”, “light”/“not-light”) or semantic type “east”/“west”, “radiance”/“darkness”). No one but Chaos, so far as I know, has deployed a distinction of X/X (“Chaos, as distinct from Chaos”). For our poor beleaguered minds, this seems to have the effect of erasing the distinction, although this is only because we can no longer follow the distinction. It is interesting, in this respect, that such an Encoding (if we would impute Chaos an Encoder) does not run afoul of “invisible categories”—or, at least, in the four categories that result (“chaos”, “chaos”, the “chaos of chaos” and the “chaos of chaos”) it does not seem that such an Encoding hides 50% of what it encodes.

I said that in the general case, an Encoding requires three things: a distinction, things distinguished, and the symbolic representation of the one who distinguished. But an Encoding represents simply (or not so simply at all) a material or imaginative embodiment of the Encoder; it represents an expression of the Encoder’s desires (if not the will as well). In other words, it represents a trace of the desire to declare what “is true” (and hence also what “is false”).[3] At root, this is what Zero and One “encode”.

Something else interesting may be noted here. Nothing necessarily dictates whether “is true” must be One and “is false” must be Zero. In fact, Reality Encoders may just as well randomly assign this. Operationally, this makes no difference. Rather, the difference appears when comparing two Realities. Those that both assign One in the same way (e.g., One = “is true”) will show vast numbers of affinities between themselves, and travellers between such Realities will experience a much less severe degree of “Reality shock” when visiting there than travellers from those Realities who venture into others where the opposite polarity prevails (e.g., One = “is false”). One may immediately imagine “moral” entailments that result from this, and indeed one finds any number of pairs of Realities (often created by the same Encoder) where nothing varies but that original assignment of Zero and One. Conventionally, this displays as “good” and “evil” versions of those Realities—and of course, inhabitants from both sides spare no breath arguing over who is “good” and who is “evil”.

For the sake of completeness, I should add (as I noted at the outset) that one needn’t resort only to binary logics for this sort of thing; Varela developed “true”, “false” and “self-reference” as a trinary alternative, and many others have developed many others. And also as I noted much earlier, such an elaboration of a trinary (or greater) logic can only paper over, sometimes very cleverly or intriguingly, the abyss that binary logic (or dichotomous thinking generally) opens up.[4] For when we are confronted by the endless inadequacy of true/false as a warrant for action on our part, in the necessity of having to choose to believe something or to name our fundamental experiences of Reality as valid (or not), then if we have Varela’s third, logical category this permits us (tricks us, some might say) into “normalising” contradiction, which in an only true/false Reality without Varela’s might serve to alert us that something was wrong, misnamed, incorrect, &c., and thus open a window onto the 50% of Reality obscured by the distinctions deployed. But we may remember also that Gödel’s Incompleteness Theorem assures us, forever and forever, that no Encoding can be complete. It will always generate contradictions, and those points of contradiction must always provide windows, cracks, holes, gaps (the metaphors all resemble themselves) by which we might (literally) see our way out of the System.

It is for this reason that no system, however imperfect, contains errors. The inadequacy of an Encoding is not an error; rather, it is a fundamentally constituent feature of a Reality, whether it resorts to a true/false (zero/one) declaration, as most do, or to something more esoteric. For this reason, a true/false declaration permits us to always see the way out by noting how “x is neither true nor not true” (or we might say “x is neither false nor not false”). The introduction of Varela’s “plug” only requires more verbiage to declare this: “x is neither true nor false nor a contradiction” &c.

This may seem to blur too much the distinction between Declaration and Encoding. To repeat more clearly, those who would Encode a Reality do so by instrumentalizing their desire in the distinction “is true”/”is false” (or, more briefly, true/false) by (arbitrarily) encoding it in zero and one (or something like it) (in either direction). Generally speaking, this assignment remains stable and permanent (i.e., once One gets assigned to “is true” or “is false” it stays that way), but nothing requires this to be so, and history shows a range of Realities that (violently) shift “polarities” from time to time, usually to their destruction.[5] As already mentioned, this Encoding may be Actual (a representation of energy, or non-energy in Realities without energy as typically understood) or Imaginary.[6] Again, Chaos seems to represent a special case, since there any sort of analogous assignment of Zero and One goes to “Chaos” and “Chaos” (not “Chaos” and “not-Chaos” as one might expect).[7]

Consequently, karma ensures that everything one might say about a Reality gets subjected to the question “is it true” (or “is it false”). Thus, a statement like “he exists” must be either true or false. The “must be” is the crucial part. “This planet is” must be true or false, &c.[8] The point to emphasize here doesn’t involve the content of these logical operations but rather their form and in particular their obligatory character. As far as “he exists” goes, it must be true or false; even more precisely, it must be true, false, the false of true, or the true of false, but no one I know of concerns themselves with this fuller case.

Not to bog down in trivia, but some clarity is needed here. The above does not involve a question whether “I think” he exists or not. Obviously, I might be insane, or he might have deceived me about his existence, and so and so and so on, so that his existence may be called into doubt. Insofar as all of us, even Empirathant for all of his omniscience, are epistemologically limited beings, then all of us remain subject to deception about potentially anything.[9] Rather, the point here involves whether “Reality” thinks (and therefore, simply by thinking it, asserts) he exists in way that enforces its obligation on everyone in that reality. On this score, there is (or at least most Reality declarers make it this way) no deceiving Reality. The Maelenders might add that it is the Primes who know or decide the issue whether “he exists” is true or not. It all boils down to “who gets to declare” Reality such that everyone else is (or is not) obliged to assent to that declaration. Hence, when a Vortex of Destruction appears over my planet and threatens to destroy everything, that that “is true” obliges me (1) to act according to that reality (little ‘r’) or (2) look forward to the karma of not doing so.

Thus, I suggest that the most totalizing and extensive distinction one finds, the most fundamental one as far as Reality declaration goes is concerned, is the “is true”/”is false” distinction. Or to make the matter even more strongly, there is only “is true” and like all declarations, this brings along with it its polar opposite (“is false”) and also the generally unacknowledged categories as well (“the truth of falseness” and “the falseness of truth”). With the exception of the Neither, this seems to be the case for all Realities, whether based on Actual or Imaginative Encodings.

For Reality encoders who aren’t paying attention, they only stipulate “is true” (almost invariably assigning it to One), and give little heed or attention to the consequences of not explicitly declaring “is false” and Zero along with it. And, of course, in the absence of an explicit declaration, nothing prevents Reality itself from “deciding” the remainder of the assignments. In other words, one can find Realities where a Reality Encoder stipulated (assigned) only “is true” at One, and we may then see the category “the falseness of truth” assigned to Zero. In that Reality, which can barely sustain a culture for any length of time, every attempt by everyone to establish the most basic “truths” in order to coordinate actions with one another find all of their words and assertions all but “automatically” or implicitly undermined (if not negated) by the ubiquitous presence of “the falseness of truth” in everything. Some have suggested that the turbulent political and social chaos of the demonic realms results precisely from such a lack of explicit assignment; others go even further and say that the inevitable consequence of such non-assignment precisely engendered demonic creatures in the first place (and, therefore, only secondarily demonic “culture” and “social spaces”).

These examples do not serve as critiques or analyses of content, but point rather to how a Reality Declaration establishes the obligations to which its inhabitants (and often its visitors) must submit. And in this respect, whatever is declared as “is true” imposes the most totalizing, thoroughgoing, and absolute of obligations—keeping clearly in mind that the decision about what “is true” is enforced at the highest level of Reality (or at an even higher level still).

Now, of course, as wilful beings, we may change these things, or usually at least to the degree that we then find comfort. A wild boar threatens to gore a mighty warrior yet through his swordplay he makes the boar cease to exist as a threat. Reality said, “yes” and he replied, “No” and it was within his capacity to make that declaration in that place and at that time. We don’t always have such skill or luxury of course; nonetheless, the characteristic of Reality declaration involved in the original Encoding itself almost invariably becomes a capacity in the inhabitants themselves within that given Reality. Hence, for all that Reality declares, we may always (in principle at least) answer. The writing of our narrative on the page of Reality marks a trace of this capacity.

One of course may scale from the “mere physical will” of the mighty up to something more like Reality-wide obliteration of an individual or a planet or race or an entire reality in the gesture of “erasure” but this only illustrates a matter of degree: Reality said “Yes, that race” and the Genocide replies, “No.” And voila—it becomes so, if the Genocide has sufficient means.

Indirectly, of course, this raises the objections made by those who would be free of the Artist’s determinations. We needn’t establish with perfect finality and certainty where the Artist ends and Reality begins, because the Artist—either as an agent of a Reality he already dwelt in or something somehow independent of it—encoded (or re-encoded) what “is true” and we now all find ourselves caught in that. In other words, our task is not to diagnosis his condition but to cure ours.

Even so, the question is not so merely academic as it seems. If the Artist offered his Work independently of the Reality he’d already found himself in, then either (1) he found another Reality from which he could develop his alternative to his original one, or (2) he succeeded in the younger luminaries’ present goal of being somehow undetermined enough by his then-current Reality to be able to act independently. As for possibility (1), once again we have the issues:

  • travellers take their own (Reality) baggage with them when they go elsewhere
  • the other Reality is so similar already to the one left that it doesn’t offer a traveller a sufficiently different or genuine alternative
  • or, different though it is, the traveller still interprets through the lens of categories already known to them.[10]

To stand Somewhere outside of Reality at least in principle affords one a position from which to see the difference that will make a difference in terms of constructing an alternative to Reality. But it does not yet guarantee one the certainty of seeing the difference, for the reasons above. On average, a native of Somewhere will more likely be an “alien observer” of Reality, and the younger luminaries who seek liberation from determination might look in those ranks. Of course, one my still raise the objection that a native of Somewhere will similarly take their baggage, find Reality too familiar, or misread Reality in light of Somewhere as well. In brief, it doesn’t solve the epistemological problem though, as noted earlier, it might provide some degree of relief or succour to those who feel oppressed by the presence of the Artist, and we should not scoff at such relief just because it is n only partial solution to the main problem.

Of course, to say that the Artist discovered such a Somewhere (outside of Reality) is a very dubious proposition, even as we are now in an era where a place like the Neither, which seems decidedly “outside of Reality” exists. To suggest he found such a place is like insisting that a thing could only have happened at the hands of some mythological beast that doesn’t exist. Since the Neither does exist, some researcher already do not hesitate to conclude that the Artist must have found it long ago, and this would be an attractive hypothesis if there were not any number of inhabitants in the Neither who categorically state, and on perfectly unimpugnable authority, that the Artist has never in any form made an appearance in the Neither until recently. Similarly, the mere existence of the Neither has been taken by some commentators as evidence for an un-numberable collection of similar places, any one of which the Artist might have stumbled upon through some as yet wholly supernatural means. However, here we have the declaration of the Prime Mas, who categorically identified the Neither as fundamentally dissimilar to Reality, precisely in the fact that one cannot say that its “existence” is either true or false. The entire Encoding of the Neither, most assuredly not quite Actual but at the same time not quite purely Imaginative either, does not operate (at its fundamental level) in an on/off sense. In the presence of observers, potential objects become certain objects, &c., and at that point the Neither “operates” usually how one expects, precisely because one expects. So while the Neither stands at this point as quite definitively a “counterexample” to the dominant example of Reality, it gives us no reason to infer the existence of multiple examples like it. That is, it absolutely presents for our delectation and confusion for the first time a new class of reality, which we might then “append” (argumentatively or by scientific demonstration) to Reality in general, but this process of grafting marks an “increase” in the “volume” of Reality, and not something “discovered” but hitherto not known. And while this already stands as more than ample proof that the Artist did not create his Work in light of or while standing in the Neither, the very Encoding of the Neither itself mocks the notion that we might think of it as singular. The Neither neither exists nor does not exist is one of the most factual things we may say about it, so that

§ our experiences of it already are more autobiographical than empirical;

§ the number of states the Neither actually exists in at any one time may be not just practically but theoretically indeterminable; and

§ properly speaking, we may only speak of its Encoding in a hypothetical way since to view it is to change it according to our Being, not its.

This grim prognosis relates to the second possibility noted above by which the Artist may have done his Work in relative freedom: specifically the neither-nor construction itself. For when one says “x neither is nor is not” this serves not to invoke a contradiction or paradox (at the level of content) but calls into question the validity of the descriptive category (in this case “is”) in the first place. But semantic adroitness aside, this also describes or characterises a particular kind of experience.

An example. Imagine a number line stretching “to infinity”. At some point, the line disappears into the horizon, often with a sense, “Mm, I didn’t get there.” Imagine, then, a point far, far, far, far, far out on that number line; imagine placing a stake in it there, and that as soon as you do, there’s comes the sense “not even close” and, with it, a “pull” or an “orientation” further down the number line to an (at that moment) vastly seeming degree. Thus, what we find impossible to imagine we may get a sense of by declaring a spot along the way, so that the experience “not even close” or “that’s not it” pulls us or points us “in the direction” of infinity, though, of course, we still do not literally or imaginative “arrive there”. This orienting function toward that which cannot be grasped matches the “function” of the neither-nor construction. In the moment, for example, when we assert “x neither is nor is not” opens a “window of opportunity” (however briefly) that invites the question, “well then what is it?” Of course, even that question is already in the domain of asking what it is; we might have asked, “well what is it not then?” with similar consequences. This is secondary. It is simply the moment that opens in the denial of a thing nor not that thing that matters. And I suggest further that this is at root the act of artistic creation. To blatantly, flagrantly, stipulate to Reality: Reality is not what I call it nor what I do not call it; I thus enact something else instead. And then what follows is the Work. For many sapient beings, the “truth” of “fiction” has long been not just a characteristic but sometimes a problem of Art. But, of course, if one has a truth/lie dichotomy (or just a “truth” node), this must bring with it “the truth of lies” (as well as the “lie of truths”), so that the veracity of fiction gets automatically guaranteed by a steadfast insistence on “truth” in the first place.

To say “I am neither determined nor not determined” proposes, of course, an empty verbal formula in that it does no “magic” except to open up a window beyond even the 50% of Reality normally masked by a true/false Encoding. Its only “power” is in flagrantly defying the absolute and obligatory imposition placed on those who inhabit the World by the one who performed the Encoding. We are fortunate that such Declarations must forever have not just “broken categories”—a sufficiently thorough Encoder could make good use of those quaternaries and thus (like Varela’s trinary logic) make it that much more extremely difficult even to notice the “cracks” and “gaps” and “windows” that all Encoding must reflect. Because so long as “is true” deploys itself in an Encoding, then “x neither is true nor is not true” remains forever accessible to those imposed upon within Reality as a way to “break the Code” (however briefly). And in that briefest captured moment of time, which an elementary Time Mage may then stretch out just as long as She liked, the obligatory aspect of the Code itself gets suspended, at least in its operations, and one would be able to study the Code in principle long enough to finally hack it.

Most artists aren’t so interested in being so thoroughgoing, and the Artist may be no exception to this. Again, the degree of the influence of this Coding on his reality remains an open question. And whether or not someone may break into the Encoding of the World long enough (so to speak) to satisfactorily rid themselves of the sense of the presence of the Artist or simply to refashion themselves in a sufficiently alien way vis-à-vis this current Reality that they become confident that the Artist may be no longer having an effect is neither here nor there. Also irrelevant involves the difficulty of doing this. For those younger luminaries who wish to be free of determination, this already gives them plenty to work with as an attempt. But even for the most “disempowered” mortals, the Power of art—as Schiller knew so well—stands forever ready to place us in a position of confident freewill. Schiller insisted that our aesthetic character provided a grounding for freewill, which more rationally located it than Hume, who said, more or less, “It is absolutely uncertain if we actually possess freewill but absolutely certain that we must believe we do.”

During the moment of artistic creation, when we tacitly if not explicitly state “x is neither Reality nor not Reality,” we believe we open up the moment of freedom our younger luminaries desire. And whether we are, in that moment, deluded cannot matter, because we will never know, unless someone cruelly makes it plain to us. We might, ourselves, doubt after the fact, but not that either can annihilate the moment of confidence during our creation. This because, at the level of individual self-determination (i.e., freedom from determination by others), if we say, “I am free” and believe accordingly, we are obligated to act on that tyrannical fiat, whether we want to or not.

And be free.


[1] My aversion to the use of the word “nature” borders on reasonable, but here needn’t occur a variation on the origins of my aversion. What I would note, rather: I would much sooner have written “Therefore, we must come to terms with the fact—ourselves each being omniscient—that the errors of omniscience must lie not in ourselves but rather in the qualities (or perhaps the quiddity) of omniscience itself”—but had I done so, not only would the sense of the claim have become unfamiliar (largely due to the word “quiddity”) but also because a certain kind of intellectual “work” or “symbolism” gets carried by the word “nature” that fails to come across with the word “qualities”. This suggests that the word “nature” (rhetorically speaking) performs a sleight-of-hand—perhaps even a bait-and-switch—that, I suspect, lies at the root of how sapient consciousness in particular get deceived about the most fundamental things. Perhaps later in these notes I will return to this.

[2] Or vice versa—the coding is obviously interchangeable.

[3] Again, at the risk of endless digressions, nothing compels an Encoder to specify more than what “is true”. However, unless someone works out how to suppress the possibility, then to declare “is true” brings with it what “is false” and also “the false of true” and “the true of false”. Again, no Encoders (other than myself) concern themselves with these last two categories, but some do not even bother to Declare what “is false”. And this leaves wide open all kinds of bizarre behaviour on the part of Realities so created. They often seem like vast vortexes of denial, since “the false” is often so overwhelmingly potent (and vast) that it impinges continuously—usually indirectly, but sometimes directly—on the true. One may wonder if such Realities are actually so frequent; most Consciousness rests on this model. It addresses only what it Sees (senses) and almost never what it doesn’t. Thus, the Unconscious will sometimes take on enormous potency and force and overwhelm Consciousness entirely. In mild cases, we call this neurosis; in severe cases, psychosis.

[4] But for the present part of this exposition, the salient point hinges on the fact that the “is true” and “is false” (and/or additional terms, like “self-reference”) describe what goes into the Encoding as the absolute determinant of everything, including the behaviour of those who live in the Reality. In this sense, Varela’s logic does us a disservice, because his category of “self-reference” (as a logical condition like “true” or “false”) operates to “close off” the sorts of cracks or gaps in binary true/false logics that might otherwise function for those inhabiting a given Reality as clues to a way out. That is, since the binary of true/false suggests as well “the truth of falseness” and “the falseness of truth,” to the extent that we call these categories “paradoxes” or “contradictions” then Varela’s formulation of “self-reference” provides us a seemingly logical reason to “explain away” our experience under the auspices of “self-reference” (or contradiction). Thus, when we experience something like “the falseness of truth,” we complacently (or grumpily) explain this simply as a “contradiction” in Reality, perhaps unhappily declaring “that’s just how it is,” rather than realizing the opportunity this affords to notice that “the falseness of truth” has opened a window onto the 50% of Reality the Encoding deliberately or accidentally ignores.

[5] Certain kinds of eigenrealities succeed in finding pivot-points where changes of polarity do not result in so-called destructive momentum (or destructive inertia). The most famous example of such an eigenreality—that is, the Reality most often cited as a case of this kind of eigenreality—is, of course, Chaos itself.

[6] That is, again, even this zero and one Encoding already denotes a symbolic representation of—in the greatest number of such implementations—alternating energy states (i.e., energy “is present” or “is absent”), but this simply points to the mechanical representation of the distinction in the first place. That is, one needn’t use “energized” or “not energized” to physically represent the distinction, and Realities where energy is not present at all clearly do not permit this kind of mechanical implementation. By this, I do not (like some commentators) imply or attempt to insist that different “kinds” of energy (e.g., physical, spiritual, negative material, anti-energy, dark matter, demonic “force”, &c) require subdistinctions to have a coherent theory about them. Quite obviously, what it takes energetically to implement either a water wheel or a Hell-forge differ vastly in an engineering sense, but in both cases one has to “channel” some “energy” into or toward a “vessel” &c. The specific differences of implementation here neither insist (foolishly) that flowing water and demon roaring “are the same” nor vitiate the descriptive terminology used to describe those implementations. Rather, I am pointing to those Realities where “energy” in any sense does not exist. Clearly in such a setting “energy present” or “energy not present” becomes incoherent and useless as a mechanical implementation of Zero and One. In such cases, one often finds “change” and “not change” instead as the Zero/One assignment (despite the claims by some that change without energy is impossible; oh victims of their Reality declarers!).

[7] Most insist Chaos simply begs the question, but one may imaginatively at least try to envision an experiment, an empirical observation, where we might determine if “Chaos” is assigned to “One” or “Zero”. We might further investigate where that assignment remains permanent (in the usual sense of an encoding) or whether the assignments can actually shift, given certain conditions or lack of them. Of course, how one would see these assignments or shifts remains a very difficult problem outside of simply asking Chaos to make any such shifts visible to someone.

[8] If we had Varela’s logic working for us, “he exists” might be true, false, or self-referential (i.e., a contradiction; simultaneously true and false).

[9] Thus the justness of my claim that we are all omniscient. To be all-knowing means simply that, and at every moment of our Existence, we certainly can only know all that we know. Our omniscience, relative to Others, might be faulty to the point of embarrassing, but that does not mean our omniscience is any less. Nor does it mean our omniscience cannot increase, &c.

[10] Items 1 and 3 can be almost impossible to distinguish in practice.

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