Notes On Reality Before The Artist [part 8]

3 July 2014

I compose these notes to fit the mind of the student for whom I intend them.This is part 8; you may find parts 1-3 here, here, and here, respectively; parts 4-6 are here, here, and here, respectively; part 7 is 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.

Conclusions: Observations on Observers

I feel like at this point some sort of apologetics for Observers might be cried for from certain quarters. Here we set out to find a way free of any determination at all, and instead I prove to the world that all that exists only has existence because of Observers. In some places, you can see that the Observation is very partial: incomplete buildings, half-formed personalities, everything seems dim, fuzzy, vague—it seems almost more half-destroyed than half-observed. But since we wouldn’t have existence without Observers, that we can complain about them is a sign of our blessedness, to put it foolishly. It represents an inexcusable biomorphism to accuse Observers in such a fashion—we can only project our own Reality upon them, and then browbeat them for our own limited Consciousness on the point.

I will put it as plainly as I can. Observers are the Encoding. I really don’t know that we might imagine them more usefully, if we’re going to talk about them at all. And by an Encoding, we must remember (again) that it represents an embodiment of an Encoder’s declared desire. This makes us no mere playthings, as the Puppet Theorist insist so ill-temperdly, but in one sense the ghighest hopes, the vastest wishes, the most profound expressions, and a lot more similar hyperbole for them. Nor must we take this as a high compliment, just because they value us so much that they have Encoded a Reality where they might Observe us.

Almost none of Reality bears even a slight trace of Observation, and so it only possesses Being, not Existence. In banal, simplistic terms, this means that 99.99% of the time, if we are determined by anything, then we have no way of even discerning what it would be, and so our lack of knowledge spares us the agony of the dilemma. Problem (almost entirely) solved. Of course, the Artist is an interloper in the more negative sense, a psychic parasite, because his presence is destructive and awful for those who wish to be spared it. And for those who object to Observers—appreciating all the while that it is only because they have an Observer that such an objection may even be framed—the quality of psychic parasitism differs enough that the term commensalism seems more appropriate. While a parasitic relationship describes a symbiosis where the parasite destroys or woefully degrades its host, in commensalism the symbiotic relationship provides a benefit at least to one while not harming the other.

By symbiotic relationship is meant narrative relationship.

This much wider field of consideration involving Observers complicates to a large extent any desire to be free from determination, especially with the realization that 99.99% of the time we are but that the 0.01% matters to an overwhelming degree. However, the bulk of what was summarized earlier as insights gleaned in this essay for freeing oneself from determinations by the Artist may apply here, more or less, as well. Specifically, we err if we imagine we encounter Observers; I believe, rather, based upon my own observations that what we encounter as Observers (or the presence of Observers) is co-terminal if not identical with the Encoding. And everything I’ve said—plus others who’ve written on the topic—makes clear that we may directly intervene into the Code. This is not to say that we can only “hack” it; Chaos Mages and others can fiddle with this past the end of time, but it all will still be within the field of what the Encoding determines. Rather, we can “crack” the Encoding using the neither-nor, opening an orienting window where Time must then be frozen to permit an infinitely detailed examination of the Encoding itself for the traces of the Declaration and Desire written into (encoded) in it.

Such a technique can only have—if we speak in terms of “physics”—a “local effect,” i.e., on the one who cracks and adapts the Encoding for personal use. And the attempt is not without considerable danger because, in effect, one creates in this way a solipsistic Reality—and that, obviously, will absolute partition you off from Reality and you won’t know you’re inside it and no one will be able to reach you from the outside, if they even can discover the realization that you’re not locatable. To negotiate “across” this solipsistic barrier requires (it seems) exactly the sort of thing that Observers, i.e., Encodings, embody in the first place, somehow connecting and translating “them there” to “us here” for the sake of interaction. In Maelender terms, it would mean nothing less than becoming a Prime, which as far as I can tell, not even the Maelenders claim is possible, even in theory.

This is one of the suspicious universals of Reality: Observation is one-directional. I realise I am going against the grain of the Prime Theory of the Maelenders, but my point is not to refute the experiences of those Maelenders who claim they witnessed creatures they refer to as Primes. I’m questioning only their explanatory framework. As atheists have frequently observed of various pantheons how embarrassingly and suspiciously human many deities seem, one has to say—for all of the intensely individualized self-expression of the Maelenders—their Primes certainly share, to a suspicious degree, certain traits that seem fundamental to Maelender culture itself: above all and most foremost an emphasis on interpersonal interaction as the very basis of Culture (if not Reality itself).

But I want to stress again: the only Maelenders whose experiences of the Primes I would suspect would be those I suspect of lying for some external reason. The fact that no one can travel to the world of the Primes marks a limitation that is more than absolute and for that reason extremely suspicious and interesting. Not even Chaos can translate me to the world of the Primes; that’s a limit on the absolute potential of Chaos we should not pass over lightly. It is one thing to say “I” cannot reach there—I’m a limited being, as we all are. But that Chaos cannot reach there to put anyone there, that’s another kettle of fish.

We’ll have to leave it as idle speculation for now whether Chaos does in fact influence the domain of the Primes. All I want to say at the moment is that on this side of the epistemological barrier, the Maelender claim to have seen the Primes in their actuality seems premature to me. Hence, I use the term Observers to offer an alternative designation. What I see, when I try to look “out” of Reality: I see the Sphere of Encoding, and beyond that Chaos.

But we now know also of the Neither. And if the “quantum cloud” of multiple states wreaks havoc on notions of determinism, then to the extent that we might enact or enable or encode some sort of similar encoding marks out a way—an extremely dangerous way, once again, due to the threat of a solipsistic collapse—to free oneself of determinism.

But after having said all of this, one appreciates the bluntness and ease of implementation in Schiller voluntary submission. Yet at the same time, the difficulty of the Encoding challenge opens up a very vast number of possibilities and speculations, especially in light now of the presence of the Neither.

Just because a thing is difficult does not mean it’s worth doing but neither is it also therefore not worth doing.


[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.

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