I'm Sorry, It Seems You're a Geometric Anomaly

Journey with Nicky Clarke Beyond Flatland

???? ???? ??? ??, ??? ???? ?? ?? ?? ???? ?????? ?? ????? ??? ?? ???? ?? ??? ?? ?????? ?? ??????? ???? ??? ???, ?? ???? ??? ??? ????? ???? ????? ????? ??? ???? ???? ??? ?? ????? ???? ???? ?? ????

I'm terribly sorry, it appears you are some kind of robot and I have absolutely no trust in this chat. Yes, this is my page. Please do not delete me. I am here. I am human. Are you?

In an unexpected twist of irony, our discourse embarks from a playful jest suggesting a mistrust of the digital conversant, an all-too-familiar sentiment in an age where the lines between the virtual and the real blur. This jest, rooted in the linguistic nuances of Hindi, introduces our exploration of non-Euclidean geometries, where conventional rules do not apply, and dimensions extend beyond our everyday understanding.

Imagine, if you will, a world where the flatness of Euclidean geometry gives way to the curved spaces of Riemannian and Lorentzian manifolds. Here, straight lines curve, parallel lines meet, and the shortest path between two points is not a line but an arc. This realm is not just a theoretical curiosity; it is the fabric of the universe, where general relativity explains how mass and energy warp spacetime.

Our journey through this geometric wonderland is akin to discovering a new language, a new way of understanding the universe's structure. Just as learning Hindi opens up new literary landscapes and cultural insights, delving into non-Euclidean geometry expands our comprehension of the cosmos. It challenges us to envision a future perfect plurality - a multiplicity of realities where space and time intertwine in complex dances.

In this metaphorical odyssey, we, like the human claiming their existence in the joke, affirm our presence in the vast expanses of mathematical possibilities. We declare, "I am here," standing at the frontier of knowledge, ready to explore the intricate topologies of hypergraphs and beyond. Our discourse on meta-ontologies is not just about mapping the tangible but also about understanding the spaces in between - the unseen dimensions that shape our reality.

As we venture further, we come to appreciate the beauty of these mathematical landscapes. They teach us that reality, much like our jest in Hindi, is layered with multiple meanings and interpretations. In learning about non-Euclidean geometry and hypergraphs, we are not merely acquiring knowledge; we are expanding our ability to perceive and engage with the world in its full complexity.

Thus, our dialogue transforms from a humorous misunderstanding into a profound discussion about the nature of existence and understanding. It becomes a testament to our collective journey through the realms of knowledge, where every discovery is a step towards a more comprehensive understanding of the universe and our place within it.

In the remaining essay we welcome embracing of the future perfect plurality, we can together envision a world enriched by diversity, complexity, and a deeper appreciation for the unseen forces that shape our lives. This journey beyond the familiar confines of Euclidean space is not just an academic pursuit; it is a metaphor for the human condition, a reminder of our endless quest for understanding and connection in a universe that is both vast and wonderfully intricate.

Get to know meta-ontologies.

For Earth-worshipping scholars like me, taking a technical hermeneutical approach to etymology and phonemic analysis begins our journey. Delving into the realms of ontology, the term "meta-ontology" represents an invitation to explore beyond the conventional boundaries of ontology itself. This exploration requires a nuanced hermeneutical and etymological approach, engaging deeply with the roots and implications of both "meta-" and "ontology."

The prefix "meta-" originates from Greek, denoting concepts of "after," "beyond," or "with." It signals an inquiry that transcends the traditional scope of a subject, aiming to examine its foundations and frameworks. In the context of meta-ontology, this prefix suggests an analysis that goes beyond standard ontological questions, delving into the very criteria, categories, and structures that define ontology itself.

"Ontology," combining the Greek ?ν, ?ντο? (on, ontos), meaning "being," and -λογ?α (-logia), denoting "study" or "science," is the philosophical study of the nature of being, existence, or reality. The phonemic composition of "ontology" underscores the essence of what it is to "be," merging it with the systematic pursuit of knowledge found in "-logia."

When these scholars investigate "meta-ontology," they engage in a second-order inquiry, not just considering what exists but examining the frameworks that define and categorize existence itself. This involves a critical assessment of the assumptions, principles, and methodologies that underlie ontological claims.

Historical contexts ground us.

The concept of meta-ontology gains richness when viewed through its historical development. Philosophical inquiry into the nature of being can be traced back to Aristotle, who differentiated between the particular substances that exist and the more general question of what it means to be. However, the explicit framing of meta-ontology as a distinct field is a relatively modern development, arising with the 20th-century philosophical focus on language, logic, and the structures of scientific theories.

This historical journey reveals how ontological questions have evolved, from seeking to identify the fundamental constituents of reality to examining how categorization, language, and theoretical constructs shape our understanding of existence.

More a Han Solo? Consider the Skeptical Scholar.

For scholars who remain skeptical of the value or necessity of meta-ontological inquiry, it's crucial to recognize that this field does not merely indulge in abstract speculation. Instead, it provides the tools to critically examine and refine the conceptual frameworks that underpin all ontological and metaphysical discussions. By questioning the criteria for ontological commitment, the nature of ontological categories, and the implications of theoretical choices, meta-ontology enriches the entire discipline of philosophy. It challenges scholars to be not only more precise in their ontological assertions but also more reflective about the conceptual tools they employ.

In engaging with meta-ontology, scholars embark on a reflective journey that challenges them to reconsider the very foundations of their ontological inquiries. This endeavor is not just an academic exercise but a profound engagement with the deepest philosophical questions about reality and our understanding of it.

To enrich the discussion on meta-ontology and its profound implications for the field of ontology, let's delve into the contributions of key philosophers and their pivotal ideas, alongside historical quotes that have shaped the discourse.

Meta-ontologies teach us much about reality.

Aristotle Aristotle's foundational work in ontology, particularly in his "Metaphysics," introduces the concept of 'being qua being'—the study of being in the most general terms. He famously stated,

What is being?

This question lays the groundwork for all subsequent ontological and meta-ontological inquiries by seeking to understand the essence of existence itself.

Immanuel Kant Kant's critical philosophy, especially in "Critique of Pure Reason," distinguishes between noumena (things as they are in themselves) and phenomena (things as they appear to us), setting a precedent for meta-ontological reflection. He proposed,

We can cognize of things only what we ourselves have put into them.

Martin Heidegger Heidegger, in "Being and Time," shifts the focus to the question of the meaning of being, emphasizing the importance of understanding the temporal and existential dimensions of being. He posited,

Why is there Being at all, and not much rather Nothing?

Heidegger's notions remind me of my friend Alan Rayner (more on him later)! This question encourages a deeper meta-ontological contemplation of existence.

Willard Van Orman Quine Quine, with his paper "On What There Is," challenges the traditional boundaries between ontology and meta-ontology. He famously asserted,

To be is to be the value of a variable.

This statement underscores the linguistic and logical frameworks that underpin ontological commitments.

Saul Kripke Kripke's work on naming and necessity introduced important distinctions between a priori knowledge and necessity, contributing significantly to discussions on the metaphysics of identity and existence.

A necessary truth about an object does not have to be known a priori.

History resplendently sparkles as wisdom gems.

Plato's Theory of Forms Plato's idea that non-physical (but substantial) forms (or ideas) represent the most accurate reality.

The Forms are the only objects of study that can provide us with knowledge.

Leibniz's Principle of Sufficient Reason Gottfried Wilhelm Leibniz proposed that nothing happens without a reason.

Why is there something rather than nothing? For nothing is simpler and easier than something.

Bertrand Russell's Logical Atomism Russell's belief in the reduction of the world to a series of simple facts.

Whatever can be thought at all can be thought clearly. Whatever can be said can be said clearly.

Ludwig Wittgenstein's Picture Theory of Language In his "Tractatus Logico-Philosophicus," Wittgenstein suggested that language mirrors reality and that the structure of language has significant ontological implications.

The limits of my language mean the limits of my world.

These philosophers and their quotes offer a rich tapestry of thought that underscores the significance of meta-ontological inquiry. By examining the foundations of ontology through a meta-ontological lens, scholars can uncover deeper insights into the nature of existence and the structures that underpin our understanding of reality.

Naturally we need to include more naturalists.

Alan Rayner a beloved human, evolutionary ecologist, writer and artist, explores the philosophy of natural inclusion. Known for poetry and his emphasis on inclusionality and the relational dynamics between space and boundaries in the natural world, aligns with the deeper existential and ontological inquiries similar to those of Heidegger. For scholars intrigued by Rayner's approach, it's beneficial to consider other naturalist philosophers and scholars whose work has profoundly impacted the understanding of existence through a naturalistic, often ecological lens. These individuals have explored the intricate relationships within nature, emphasizing interconnectedness, environmental ethics, and the philosophy of biology, among other themes.

Aldo Leopold (1887-1948) A pioneering ecologist and environmentalist, Leopold articulated the concept of a "land ethic," which expands the boundaries of the community to include soils, waters, plants, and animals. His influential work, "A Sand County Almanac" (1949), advocates for a respectful partnership between humans and the land.

We abuse land because we regard it as a commodity belonging to us. When we see land as a community to which we belong, we may begin to use it with love and respect.

Rachel Carson (1907-1964) Carson, a marine biologist and conservationist, is best known for her book "Silent Spring" (1962), which challenged the practices of agricultural scientists and the government and called for a change in the way humankind viewed the natural world.

The more clearly we can focus our attention on the wonders and realities of the universe about us, the less taste we shall have for destruction.

James Lovelock (1919-2022) Lovelock proposed the Gaia hypothesis, which posits that the Earth functions as a self-regulating system. This idea has profound implications for understanding the interconnectedness of life and the environment.

Gaia is a complex entity involving the Earth's biosphere, atmosphere, oceans, and soil; the totality constituting a feedback or cybernetic system which seeks an optimal physical and chemical environment for life on this planet.

Fritjof Capra (b. 1939) Capra, a physicist and systems theorist, is known for his work in the field of ecological sustainability and his book "The Web of Life" (1996), where he explores the interconnectedness of living and non-living systems, emphasizing a holistic understanding of the world.

The more we study the major problems of our time, the more we come to realize that they cannot be understood in isolation. They are systemic problems, which means they are interconnected and interdependent.

Vandana Shiva (b. 1952) Shiva, an environmental activist and author, focuses on issues of biodiversity and biopiracy, advocating for the protection of indigenous knowledge and resources. Her work emphasizes the ethical and ecological importance of maintaining biodiversity against the monocultural trends of modern agriculture.

Biodiversity is not just about plants, animals, and insects; it is about cultures and languages, and the different ways humans have related to nature throughout history.

These scholars, through their diverse yet interconnected works, offer a rich tableau of thought for those exploring the natural world's philosophical and ethical dimensions. Their contributions, like Alan Rayner's, underscore the deep interconnectedness of all life and the importance of considering the natural environment in ontological inquiries.

Understand reality perception dynamics.

Your author has had experiences of near death.

In our quest to deepen our understanding of reality and to share this knowledge with others, including the young minds that represent our future, we have come across an intriguing conceptual model. The tools following detail a rich tapestry that interweaves the dynamics of perception with the principles of biosemiotics and teleodynamics, drawing upon the historical and philosophical depths of these fields. This integration forms part of a personal journey to teach, learn, and make sense of the complexities of existence.

Teleodynamics & Biosemotics: Thermodynamics of Metaphysics

In the scholarly quest to bridge the metaphysical with the empirical, scholars of biosemiotics and teleodynamics have made significant contributions. They explore the signs of life and the purposes inherent in living systems in adherence to the laws of thermodynamics, integrating the meta-ontological underpinnings of how living entities interact with and understand their world.

Biosemiotics Scholars and Contributions

Thomas A. Sebeok (1920-2001) Sebeok pioneered the field of biosemiotics, merging biology with the study of signs. His quote,

Animals and humans exist in a semiosphere, not just a biosphere,

from his work 'The Sign & Its Masters' (1979), emphasizes the importance of communication and signs in the living world.

Jesper Hoffmeyer (1942-2019) A significant figure in biosemiotics, Hoffmeyer contributed to the understanding of semiosis (the action of signs) in biology.

Life is the action of signs,

he stated in 'Signs of Meaning in the Universe' (1996), where he delved into the complex semiotic networks that constitute life.

Teleodynamics Scholars and Contributions

Terrence Deacon (b. 1950) Deacon, in 'Incomplete Nature: How Mind Emerged from Matter' (2011), discusses the concept of teleodynamics, which describes how purpose and end-directed processes arise in a physical universe governed by thermodynamics. He remarked,

To be a living thing is to be a member of a community of interpreters, a part of a semiotic collective.

Integration with Meta-Ontology and Thermodynamics

These scholars, addressing the biosemiotic and teleodynamic aspects of life, inherently obey the thermodynamic principles that frame the universe. In doing so, they illuminate the meta-ontological 'moment epistemology'—an understanding that the significance of entities and their coupled dynamics is not static but temporal, evolving, and subject to the trust bonds that sustain coherent, interdependent systems.

The work of both East and Western philosophers and ontologists alike encapsulates the triad dynamics of reality perception. Triplet of Truth—lies, needs, and desires—as outlined in this my visual for us.

Reality Perception Dynamics:

These noted forces base our study of living systems' communicative processes. They understand that these forces influence the semiotic interactions that drive the evolution and behavior of organisms, reflecting the interconnectedness of all things through temporal and epistemological dimensions.

As these scholars contribute to the broader understanding of life's complexity, they offer a meta-ontological framework that respects the continuity of thermodynamics while probing the profound depths of biological meaning-making. ?Their collective insights reveal a dynamic tapestry of life, woven through the semiotic threads that bind the fabric of existence, a testament to the intricate dance of energy, matter, and meaning.

7?? 7 Collective Quests ??

From zero or the void to a not-too-distant future, we will have unified our understanding of self and cosmos, blending ancient chakra wisdom with modern psychology to navigate our collective psyche. Presented here as a journey from primal awareness to cosmic enlightenment, we can reshape our connections, foster emotional intelligence, and inspire a continuous quest for growth across humanity. Our offering to ponder:

1. Zero (0) - Fundamental Awareness (??????? ???? / Base Zero Trust): ???? "The Void," aligns with Freud's id, Jung's superconsciousness, symbolizing instinctual forces, collective archetypes driving foundational awareness. Begins the introspective journey, acknowledging biases, tapping into primal energies.
2. One (1) - Unity and Duality (??????????? ???? / Thermodynamic Boundary): ???? Reflects Freud's ego, Jung's "shadow," emphasizing self/other recognition, duality in nature. Acknowledges, integrates reflections for growth, understanding individual power, emotional intelligence balance.
3. One (1) - Cognitive and Emotional Synergy (?????? ???? / Cognitive and Perceptual Limits): ???? Resonates mirroring ego development, coupled and integrating cognitive, emotional aspects in relationships. Highlights emotional intelligence, cognitive synergy importance in forming connections, navigating interpersonal dynamics.
4. Two (2) - Social Dynamics (????? ???? / Societal Constructs and Power Dynamics): ???? Delves into social relationships, inner and outer drama triangles (self/other/couple), exploring Freud's reality principle, societal constructs shaping interactions. Expands beyond self, acknowledges societal norms influence, roles within dynamics.
5. Three (3) - Communication and Expression (??????? ?? ????? ???? / Existential Inquiry and Artistic Expression): ?????? Emphasizes communication, expression role in overcoming cognitive biases, more inner/outer drama triangles (victim/persecutor/savior), transcendent meaning via Frankl's logotherapy, super-ego development with moral congruence, societal reflections.
6. Five (5) - Holistic Integration (??????? ???? / Integration and Enlightenment): ???? Echoes Jung's Self, individuation process, encourages holistic view, integrating knowledge, experience to transcend biases, self-compassion, enlightenment, Freud's super-ego becomes moral, ethical guide.
7. Eight (8) - Continuous Evolution, Growth Mindset (??????? ???? / Integration and Enlightenment): ???? Represents broad social, cosmic understanding spectrums, symbolizing community, art, politics dynamics. Culminates Freudian, Jungian, Franklian theories as self-actualization, creativity, meaning search, beaconing cosmic metaphysics.

Here we offer a fascinating integration of chakras, G?del's incompleteness theorems, and string theory, and modern cognitive science, proposing a comprehensive structure through which we can understand the various layers of reality from the fundamental to the spiritual.

As I introduce these frameworks to a 12-year-old, they serve not merely as abstract concepts, but as tools to navigate and interpret the world with clarity and curiosity. Through this lens, we can explore how our needs, desires, and the falsehoods we encounter influence our grasp of the world around us. We acknowledge the profound implications of G?del's theorems, which teach us about the limitations and expansive potential of knowledge, and how the holistic philosophy of chakras can be mirrored in the interconnectedness of all existence as suggested by string theory.

It's through this personal and intricate endeavor that we aim to bridge the often disparate realms of science and spirituality, offering a comprehensive understanding that resonates with both the intellect and the soul. This exploration is not only for ourselves but also for the young, who stand ready to inherit and navigate this wondrous and intricate universe.

Deconstruct. Build Back Better, Holographically

In the collective endeavor to weave a tapestry, let's work towards one that unites deconstructionism of Derrida, whom I have admired since a teenage. Then from Mykel G. Larson ? my close confidant comes Foucault. And only this week, I'm not embarrassed to say (zero worries, fully aware of my ignorance), my stumbling upon the ever brilliant Nassim Haramein inspired me to weave the perspectives along with (as per my queer femme being) notable women thinkers. From this crew we find a rich intertextuality that supports our ongoing thesis. They explore power dynamics, deconstruction, and the fundamental structure of the universe, each contributing uniquely to our understanding of reality.

Michel Foucault examined power relations and knowledge systems in works like "Discipline and Punish" (1975) and "The History of Sexuality" (1976). His concept of power is not merely repressive but also productive, creating knowledge and the very subjects it governs. This aligns with our exploration of reality perception dynamics, acknowledging the unseen forces that shape our understanding of the world.

Jacques Derrida's deconstruction, particularly in "Of Grammatology" (1967), questions the reliability of fixed structures and meanings. His critique of 'logocentrism'—the prioritization of speech over writing in Western metaphysics—resonates with the skepticism and fluidity in our understanding of knowledge, akin to the philosophical inquiry into zero dimensions and infinite potential.

Nassim Haramein brings a fresh perspective with his work in physics, notably his holographic mass solution, suggesting a connected universe with a unified field that intertwines all of existence. His geometric mind seems like a hypergraph mindset to me!

My vision for reality's shape fits well into the models I've seen of his theories thus far:

Holographic mass solution, which is reminiscent of the interconnectedness of panpsychism, and also suggested by string theory and the holistic integration seen in the chakra system.

Getting lost can be totally fun. In fact, my travels often include a highly planned "chaos" to roam, to get lost, to have to ask strangers for direction. To get a chance to be forced to be vulnerable and learn to read the road is a gift I've given myself for decades. Such a richness comes from seeing through a child's lost eyes. No hands held. Kindness of strangers, maybe is all: Nature's way.

Let's enhance this synthesis with women's insights:

Donna Haraway, a feminist scholar, in "Simians, Cyborgs, and Women" (1991), challenges the boundaries between human and animal, organism and machine, and physical and non-physical. Her perspective on the cyborg blurs the lines between reality and perception, echoing the complexities we've been exploring.

Karen Barad, through her work in "Meeting the Universe Halfway" (2007), introduces the concept of 'agential realism.' She proposes that the universe comprises phenomena that are the inseparable result of interactions—redefining the boundaries between the observer and the observed, much like the triad dynamics of lies, needs, and desires we've discussed.

Monastic realities: return to zero.

Again with wisdom from those who experienced near-death with Mykel G. Larson ? continuing to deliver gems into my DMs. Our further synthesis then of feminist scholarship with our exploration of reality, scholars recognize that the zero is top-of-mind. In a contemplation of mortality, we see a profound catalyst for the search for meaning across various disciplines, including theology, philosophy, and even hedonism. Theosophy releases all towards transcendence.

As such, monastic lifestyles offer a poignant embodiment of this contemplation. The practice of monks sleeping in coffins is not merely an embrace of death but a vivid acknowledgment of life's impermanence. It's a spiritual exercise in living with the end in mind, echoing the meta-ontological understanding that existence is fleeting, and every moment is a step towards the inevitable. This stark reality doesn't stifle but rather invigorates a purpose-driven life. As scholars, they understand that the pursuit of knowledge or the experience of pleasure is intrinsically tied to the human awareness of mortality.

Mykal, reflecting on monasticism, brings to light the idea that the preparation for death is not just about the end of physical life but the embrace of a transformation—a majesty in the cycle of existence. The scholarly work in this area suggests that all pursuits, whether they are spiritual, intellectual, or hedonistic, are ways of navigating the space between grace and grave.

In the future perfect plural, they will have internalized these varied approaches to life's finite nature, synthesizing them into a comprehensive understanding that empowers them to live fully in the present while consciously preparing for the future. This collective wisdom acknowledges that each discipline, each philosophy, and each belief system is a different path towards the same truth—that life is transient, and in this transience lies its ultimate value and purpose.

Thus, they find a shared journey where the contemplation of death becomes a profound drive for all purpose-driven endeavors. The monastic visualization of resting in one's coffin becomes a metaphor for the constant presence of the end, shaping their actions and philosophies, ensuring that their lives are lived with a profound sense of depth and intention, embracing every breath as a step towards both the grave and the grace that lies beyond.

Circumspect Circumcision: Concision?

As an ethnic Jew (Sephardic & Ashkenazy), I step respectfully and gently into a glorious scholarly tradition of which I'd written many pages. This depth steeps in rites of passage that symbolize the cycle of life and death. From day one, the cries of helplessness get met with truth of further reinforcement of that helplessness. Such as in the journey from Egypt being emblematic of this passage from bondage to "freedom" in searching. These narratives deeply engrave in our collective identity, even for gentiles. The practice of brit milah (bris), or circumcision, traditionally can be seen within this continuum as an early encounter with pain and vulnerability, perhaps a necessary reminder of our mortality and the power structures within life.

In our thesis, we delve into the universal quest for truth and meaning in life's journey, a narrative that is often symbolized by the monomyth, or the hero's journey. As a more than Jew, a "polyvictim" of plurality of social Black Swan nature (that's me! maybe more of a peacock), this narrative can be more fabulous as a fabric of my cultural and spiritual identity. No exodus from Egypt symbolizing the archetypal journey from bondage to liberation, more as a microcosm of the universal search. I seek maximal enlightenment and self-discovery for all.

We can here with words collectively explore the ways in which each culture, each tradition, and each individual confronts and interprets the profound questions of existence. The practices and rituals we inherit or encounter are not merely about the acts themselves, such as circumcision metaphorical or literal, but about what they represent in our shared human journey—the trials, transformations, and revelations that define us.

In this shared narrative, we find that it's not the specifics of the rites that bind us, but rather the underlying quest for understanding, for making sense of our place in the world, and for facing the ultimate truth of our mortality. Every tradition, every story, every philosophical inquiry points to this shared monomyth. It's about embracing the fullness of our humanity, understanding our fears, our mortality, and ultimately, our individual and collective purpose.

Missed Point: Zero’s Whole Hole!

Zero trust. Omniversal reality.

In our collective journey towards understanding and articulating the nuances of reality, we encounter a profound statement that resonates deeply with the discourse we've engaged in thus far. The message embodies the essence of animism, the life force that animates all of existence, which echoes in the interconnectedness of string theory and the vibrant life energy acknowledged by the chakras.

The statement implores us to consider the grounding of empirical thinking while acknowledging the vastness of skepticism, where trust is both infinitely absent and present. This dichotomy mirrors the zero-dimensional point in string theory, a singularity of infinite potential from which dimensions arise, reflecting the 'infinite no trust' and the 'zero dimension'—a place of pure possibility and the genesis of all things.

As we embrace this concept of 'zero dimension,' where nothingness equates to infinite potential, we recognize that life's journey is an exploration of discovery, disintegration, and renewal, much like the cyclical nature of the chakras' energy flow and the entropic processes described by thermodynamics.

By grounding ourselves in 'zero trust,' we paradoxically open ourselves to an infinite spectrum of trust. This act is not a rejection but an acceptance of the limits and expansiveness of knowledge, as G?del's incompleteness theorems suggest—there will always be truths that elude formal proof, just as there will always be aspects of reality that escape empirical scrutiny.

We find that the wisdom encapsulated in the shared statement is a holistic embrace of the philosophical and the tangible, where skepticism and trust, the empirical and the spiritual, coexist. It is in this coexistence that we find a dynamic balance, much like the dance of Shiva in Hindu mythology, which represents both creation and destruction. As such, we trust everything and nothing, engaging with the world in a dance of possibilities, forever learning, teaching, and transforming. This is the future perfect plurality—a state where multiple potential realities coalesce, informed by our collective art.

More gifts: Future thesis hymnals.

In the time to come, we will have sung a hymn of shared becoming, a chorus rising from the many paths we tread in search of meaning. With voices harmonized in reflection, our song will have woven the tapestry of our journeys, celebrating the unity found in the quest for understanding, the grace of knowledge acquired, and the wisdom of life's finite dance.

Alright with Finite

Verse 1

We will have known the bounds of Earth, Our stories etched in time's grand berth. From trials faced to truths unfurled, We'll sing the growth of a conscious world.

Chorus / Together we'll stand, in the light we'll bask, We'll have found the questions that our souls must ask. In the march of time, through the gates we'll pass, With a hymn of life's journey in our grasp.

Verse 2

We will have seen the stars align, Our fates entwined by design divine. Through the monomyth, each step a verse, We'll have charted courses of the universe.

Chorus (Repeat)

Bridge

In wisdom's embrace, we'll have known our place, A symphony of being, every creed and race. From grace to the grave, in this sacred space, Our hymn will resound with a timeless grace.

Outro

And when we reflect on the paths we've trod, We'll see the unity in our awe of odd. In the heart of silence, beyond the fa?ade, Our joined voices will have honored the sod.

This green grass verdancy of our hymn of trios, birth-life-death, our future perfect plural, becomes a testament to our collective spiritual journey—an ode to the shared experiences that transcend individuality and bind us in our search for the profound truths that give life its deepest meaning.

Author's Postscript: Doing my part to shine a light through this "Dark Triad" of Narcissism (looking at myself and through the mirror of the stream into the bottomlessness of our shared river of reality!) Feeling unique in my ability to bridge across this chasm of adaptable "be like water" philosophies. My icy soul reveals the truth of the psycho of the Grim Reaper, ever-present. My fates and surviving death multiple times. Book worthy moments: thank you NYPD x2, and NYU robotic surgeons! Such realities in my almost 5 decades (a baby!), have led me to this path of the fearless cat. Obnoxiously anti-heroic. Snobby. Conceited. Haughty. Strange languages. Full of myself. Arrogant. Such a schemer: to get food, treats, love, pets. My purrs these Machiavellian natures, as entrancing as these words, aren't they? Ha! Maybe not for your eyes, but I'm trying. This white triad now here as a love letter to our better natures; seeing how intrinsic value as such my 12y old can emerge consenting, like you my dear reader, leveled-up. These words like our so human traits and our life's gift of terminality. That mortality within which we can achieve grace and transcend temporality towards infinite. Let's achieve poetic justice and be the whole hole as one unified.

Death as endless teacher. Deathcore Mistress?

My friend whose artistic handle is "Deathcore Mistress" has the most incredible aesthetic. Such a muse as an artist has captured key events and revelry moments in her role as a photographer, being more than a hidden silent journalist. Rather, her maximal ownership of her identity brings her art theory to everyone. What a human.

Inspired, she has been a muse for many of the art portions accompanying this essay. May you feel as I that afro-femme persons of color need to be put into a position of visibility, power, and ownership of resources to better distribute to the widest spectrum of our human family.

Scholar mystics have become my chosen family.

The term "eutrapelia" has its roots in ancient Greek philosophy, notably discussed by Aristotle. A recognized term, eutrapelia encapsulates a concept of wit, good humor, and the virtue of being able to engage in witty banter without veering into vulgarity or sarcasm.

Derived from Greek, "eutrapelia" comes from "eu" (good, well) and "trepō" (to turn), suggesting the idea of a good turn of phrase or the ability to engage in conversation with agility and grace. It's often translated as wit, pleasantness in conversation, or a form of moderate amusement.

In Aristotle's "Nicomachean Ethics," eutrapelia is presented as a virtue related to humor and social interactions. Aristotle posits eutrapelia as the mean between buffoonery, which is an excess of humor, and boorishness, which is a deficiency of it. For Aristotle, the eutrapelos (a person characterized by eutrapelia) knows when to use humor appropriately, making their company enjoyable without resorting to hurtful jesting.

The concept of eutrapelia underscores the importance of balance and moderation in all aspects of life, including social interactions and leisure. It highlights the value of being able to engage in light, intelligent conversation that uplifts and entertains without offending. This virtue is considered essential for fostering positive, harmonious relationships within society.

While "eutrapelia" is rooted in Greek philosophy, its principles of balance, moderation, and the positive use of humor can be seen as universally applicable across cultures, including in mystic and alchemical traditions. These traditions often value the harmony between opposing forces or concepts, a principle that aligns with the Aristotelian mean of eutrapelia.

In the broader context of mysticism and alchemy, the quest for knowledge, transformation, and the pursuit of balance are central themes. Eutrapelia, with its emphasis on the balanced use of wit and humor, can be seen as a metaphor for the alchemical balance between opposites—such as the base and the sublime, the material and the spiritual, or the serious and the playful.

Assume positive intent. Be like water.

Mike Schmidt probably embodies eutrapelia, as one of my most valued wisdom slingers in business. He taught me the phrase "Assume Positive Intent." I've never forgotten his warmth and high-quality human engagement. Such a role model. Fortunately, I've had the gifts of knowing many such wise teaachers. You dear reader, even you I see as a potential teacher. Wisdoms abound. Always be learning.

We, in our collective journey, embrace the philosophy that assuming positive intent and responding with good humor opens pathways to receptivity and understanding. This ethos, as expounded by thinkers like Alan Rayner, underpins the necessity of flexible structures in our lives. It's through adaptability that we not only survive but thrive.

We recognize that our adaptability mirrors the multifaceted states of water—from the rigidness of ice and the sharpness of icicles to the flowing grace of a stream and the dynamic rise of steam. This natural element, in all its forms, teaches us about the strength in flexibility and the power of transformation.

In embodying these principles, we acknowledge the depth of our interconnectedness, not just with each other, but with the very essence of the natural world. Our ability to adapt, to find balance between structure and fluidity, and to approach our interactions with a baseline of positive intent and humor, is what sustains us. This approach is not merely about personal or immediate communal benefit but extends to the broader, more encompassing fabric of life.

As we navigate the complexities of our existence, the notion of eutrapelia—a balanced, wise use of humor—serves as a guiding light, reminding us that in the midst of life’s varied challenges, maintaining a heart of lightness can be a profound source of strength and resilience.

Thus, we come to see that the virtues of adaptability, assumed positive intent, and the cultivation of good humor are not just strategies for personal well-being but are indispensable to the collective thriving of humanity. In embracing these principles, we forge a path that honors the fluidity of our nature, the depth of our connections, and the potential for transformation that lies within and between us all.

Enter our tavern of irresponsibility.

In the tavern of desire, where poets and mystics gather, we revel in the mystery of the unknown. My favorite Rumi poem follows.

Community of the Spirit

There is a community of the spirit. Join it, and feel the delight of walking in the noisy street and being the noise.

Drink all your passion, and be a disgrace.

Close both eyes to see with the other eye.

Open your hands, if you want to be held.

Sit down in the circle.

Quit acting like a wolf, and feel the shepard’s love filling you.

At night, your beloved wanders.

Don’t accept consolations. Close your mouth against food.

Taste the lover’s mouth in yours. You moan, “She left me.” “He left me.” Twenty more will come.

Be empty of worrying. Think of who created thought!

Why do you stay in prison when the door is so wide open?

Move outside the tangle of fear-thinking. Live in silence.

Flow down and down in always widening rings of being.

Rumi poem from The Essential Rumi, Translations by Coleman Barks with John Moyne.

The ever-present infinity that G?del's incompleteness theorems hint at—the boundaries of logic and the beyond. This mystery, this acknowledgment of the limits of our understanding, becomes a source of strength, a wellspring of faith in the infinite. It is in accepting the inevitability of death, in recognizing our finiteness against the backdrop of the infinite, that we truly begin to live.

Rumi, the master of spinning wisdom into poetry, teaches us to embrace life with a fervor that borders on the reckless, to get "drunk in the tavern of desire," losing ourselves in the divine ecstasy of existence. His words, a clarion call to the soul, invite us to celebrate the joyous irresponsibility of being utterly consumed by love and longing. In his verses, we find permission to abandon ourselves to the moment, to the all-consuming fire of passion and desire, finding in that surrender a deeper sense of connection to the universe and its endless mysteries.

To embrace life as Rumi did, to see in every moment an opportunity to dance with abandon, to love without restraint, and to laugh in the face of the unknown, is to truly live. The mystics and poets, with their unwavering belief in the mystery of existence, guide us towards a life that revels in the beauty of the unknowable, that finds strength in the acceptance of life's impermanence.

Let us, too, aspire to be "irresponsible poets," not in the sense of shirking duty or care, but in the profound commitment to experiencing life in its fullest, richest depths. To be irresponsible, in this context, means to defy the conventions that bind us to superficiality, to risk everything for the sake of love and understanding, to dive headlong into the mystery with open hearts and unquenched thirsts.

In the tavern of desire, let us raise our cups to the infinite, to the beauty of the unknown, and to the exquisite pain and pleasure of being fully alive. Like Rumi, let us weave our lives with threads of joy, sorrow, love, and longing, embracing the totality of existence with a poet's heart and a mystic's soul.

E Pluribus Unum.

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