Ever, ever-ever — Upon reaching the precipice of one’s sentience, say, and as one reaches the limit to reality, by what measure does one enter the sphere of the knowledge of such exact truth?

This is the view that the primary determinant of the differences in value of the actions we take today is the effect of those actions on the very long-term future.

Our civilisation is a parcener of somewhat less than a century of computing. Ergo, this current era of humanity is still yet only scratching about an inch of the surface area of potential intellectual and technological facility.

By achieving expressivity within abstract observation of objects and events that are not computable even in principle, we may thus stand to benefit from much still-latent utility in designing and creating systems capable of effectively capturing information about the world. These are systems which could proffer the ability to solve structurally and ontologically complex problems and access previously unobservable states of knowledge, whether thereto, thereby, or heuristically.

Notwithstanding the fundamental limits and principle dissonances involved in applying finitely-modelled technology towards the telos of understanding and explaining a world predicated by near-universal uncertainty and seams of infinite entanglement; how might we build computational systems that are potentially amenable to meaningfully expressing fundamental principles existent in an objective reality?

Beyond all contraries and relativities, our beingness encapsulates the vast beauty, harmony, and thusness of the Universe.

One may not be beholden to bring others closer to nature, beauty, truth, understanding, endurance, and morality to enjoy the awes of suchness. It is perhaps hard, thus, to see how one might enjoy the soaring awes of an embodied sentient experience, and yet not carry within oneself the imperative of bringing others closer to the realm of wonderful things that form the very fabric of the meaningfulness of life itself — things such as balance, equanimity, purity, and beneficence.

‘Gogo, by what dimension is it measurable, if at all?’

Language, in all its forms, is a remarkable interface for learning about and interacting with the world at large — particularly, about one’s own world, or sense of the world. I enjoy learning languages and have found this fondness imbued in how I perceive the hues and textures of this world.

It would be interesting for humanity to one day revert beyond the faculty of unimodal language. Until then, it, too, shall do.

The grandness of all things and the bases upon which they exist materially constitutes great, inexplicable splendour. Even in our modest view of this, we can conceive of the vastness of everything within the vicinity of our contiguities and beyond — as a fleeting show that comes and goes with impermanence and change, with remarkable infiniteness and sheer insubstantiality. Even so, it would appear one is without the basis to escape the discernible duality of things and their basis, for such a duality, too, is absent of a materially fruitional basis.

Thesis and antithesis seem to be identical in nature, but different in degree. Opposites are (in some measure) the same, differing only in degree. All but none is and isn't, at the same time. On some non-absolute dimensions, at least some truths preserve non-relative positions as half-truths. At least much of truth is in some order or magnitude at least half-false.

It seems almost uncertain that one ever could speak of the absolute form of a thing, or the state of said-thing. The apparent aspect of a thing seems, rather, to be largely suggestive of varying degrees of (well, largely) the same thing. And that "same thing” is but a form, variety, and rate of vibration of an interdependence of concurrent states.

On the face of it, it seems the absolute truth of things is inherent in their insubstantiality, their non-enduringness; in them being a thing of time between space and change. Whereas, the relative “true” position and situation of a thing seems to be inherently subject to the highest form of apprehension of one’s perception of (and interaction with) it, as and when it is presentable and hence apparent to one’s awareness.

I may not actually be going anywhere at all with this; for this, too, is an imputation of but relative denomination. Nonetheless, it is a great bliss to observe the face of infinite beingness and the maximal amounts of potential that lay latent within the apex of the Universe. The collective apparentness of sentience across the chiliocosm is at once awe-affirmingly beautiful and dauntingly magnificent for its own sake.

I am a student of the flute, and recently this has been attendant with seeking to bring myself to pursuing greater substance and resonance in my breathwork. In seeking substance within resonance and resonance within substance, I have thus been met increasingly with the learning that the breaths one pours into presence (as a state) can only ever be as endearing as the absorptions to be produced therefrom, and the breadth of immersion in which one is prepared to participate at any given time. (Elliptical diction intended!)

I have found great meaning in times of self-realisation which have brought me closer to inner alignment, presence, and expansion — I have found much fondness for dwelling in the realm of all-things-that-are, but I have just as much regard for the sheer profundity of being amidst the realm of all-things-which-have-never-been (or which have been as they are). I cultivate this realisation as much I can, and this now seems to form the very substance of my reason for being.