Archive for the ‘philosophy’ Category

Wai H. Tsang: Science and Technology. It’s origin & convergence back to Renaissance Religion – Zoom talk 31/03/21

April 2, 2021 Leave a comment

Great stuff from Wai H. Tsang. I’m about halfway through listening to this talk. Here are my comments:

I propose an additional clarification that the fractal, cyclical, and mathematical properties of the Totality are aspects of the Diffraction process or Diversification of the Unity into Universe.

My point in the comparison image is that I think that purpose – the participatory aspect of the Totality in general is not part of mathematics, fractals, etc. To the contrary, counting, and by extension math, computation, geometry, physics are passive instruments of purpose.

Specific purposes are clothed in algorithmic-geometric form, however only as a vehicle for expression of the true Unity of the Totality, which is more like the inversion of mathematics.

I was also inspired by Wai’s discussion and inclusion of this image. Talking about a teleological universe in which a retrocausal attractor is pulling us toward the originating singularity. I agree but to clarify, only in the Uni/Holos sense and not in the Verse/Graphos sense.

It’s complicated but…mortality is like a bubble of conscious perception within the Totality of conscious perception. The perception of the Totality from within that bubble varies from states of transparency, translucence, reflection, refraction, diffraction, and opacity to the Totality.

It’s a focus thing. As we change our focus (or our focus is changed for us), sensitivity to the Totality can be increased so that the self identifies with the Totality and sees no separation. This is profound and true, however, while consciousness is conditioned with mortality, the loss of separation is akin to mania/psychosis. The idealist is correct in the ultimate sense, but impractical and deluded from the mortality-dominated perspective.

As awareness contracts, focus shifts from the Totality to the Locality, and then to the bubble itself – the separation. It’s complicated because I think that what Wai and others are on to is a Unity of Graphos rather than Holos. All separations use similar schemas, but that similarity itself is maximally dissimilar to the true Holos/Absolute/Totality, which we experience mentally as imagination, perceptually as qualia, emotionally as love, somatically as pleasure, egotistically as success, etc. Physicality and mathematics are inversions of sensitivity…they are the concrete and abstract qualia of quanta.

A Proposal Against Light as Energy

September 18, 2020 Leave a comment

We don’t need to think of energy or mass as identical to light. I propose that there is no ‘light’ as a noun but ‘illumination’ as an event with properties that are likely actually primarily visible but also cross over into the tactile-tangible.

When we use a tangible apparatus as an instrument, we are not necessarily measuring the most important or defining aspect of illumination, but rather we are overlooking it completely. By limiting our inquiry to how physical objects behave when illuminated, we make a misguided assumption based on another presumption of the supremacy of tangibility. When we use something like a photomultiplier, we get a tangible effect that is really only a small part of the story, and not the important part.

“Energy” and “mass” are entirely reducible to a geometry of motion of tangible objects. Energy and mass are abstract theoretical entities of measurement that we use to explain why objects move and change their motion/shape/state in the way that they do. These geometric-tangible properties are posited from a hypothetical experience of sightless space and time, again, overlooking completely what illumination is to us and likely to all other organisms with eyes… which is a completely intangible aesthetic of color and image.

Notice that sound is not completely intangible. We can feel body parts vibrating from sound. Light has some tactile qualities – the light can ‘hurt your eyes’, but you can’t feel waves or particles colliding with anything. This might be just because the scale of light is so much smaller, but remember, studies have shown that people can detect single photons.

All this to say that I propose the possibility that there never were any literal light waves or particles – no massless photons literally traveling through empty vacuum, only a misguided inference based on prioritizing the sense of touch rather than the experience of sight. I think that sight should be explored as a direct receptivity of conscious experience across distance rather than some abstract confabulation of brain tissue in the dark. What is particulate or waving about physical ‘light’ is the behavior of tangible instruments when illuminated (electromagnetically stimulated), not illumination itself.

The Haptic Universe

September 5, 2020 1 comment

If I’m on the right track in thinking of existence as an irreducibly sensing phenomenon, then the idea of particles can be replaced with the idea of coordinated sense happenings, or haptics. Haptics, not atoms or quarks or data, form the skeleton of realism, uniting the sense of touch and tangibility with the sense of causality, proprioception and any other aesthetic sense modalities that are available. 

Loris Cecchini | Wallwave vibration (yours symmetric relation), 2012

Whether we are dreaming or awake, the properties of realism are conserved. Rupert Sheldrake’s idea of Morphic Resonance can be modified as Haptic Resonance. Possibly electromagnetism can be reinterpreted as electrohaptic and magnetohaptic properties – which are properties of haptics rather than of disembodied force-field perturbations of vacuum spacetime. The universe is not an empty container within which matter and energy happen, the universe is an eternal multisense happening with material and energetic sense qualities.

Time is 3 x 2 Dimensional

September 1, 2020 Leave a comment


There Has Always Been a Better Case for Matter Being Imaginary Than Imagination Being Material

August 18, 2020 Leave a comment


Appeal to the Stone (Argumentum ad lapidem) “The name of this fallacy is derived from a famous incident in which Dr. Samuel Johnson claimed to disprove Bishop Berkeley‘s immaterialist philosophy (that there are no material objects, only minds and ideas in those minds) by kicking a large stone and asserting, “I refute it thus.”

I suspect that even now, this fallacy secretly remains the foundation of physicalism. Of course, the problem with Johnson’s demonstration is that kicking a rock could occur just the same way in a dream or in our imagination. We can understand that a rock in a dream has no need to seem to be composed of physical substances like silicon or basalt. A dream rock may be ‘composed’ of one’s hard feelings toward the menial tasks being assigned to someone at work. Just being able to experience kicking a rock says nothing about that rock, or any rock being real in some other way besides the reality of the experience. All dreams are real dreams.

Being open to the idea of matter as imaginary in an ultimate or absolute sense does not have to bring us to solipsism or creationism. All that we know is that we can dream or imagine matter, but we do not know that it is our imagination that is responsible for all dreams, nor do we know that any person or super-person including ourselves or God is not also “imaginary”. All that we know is that imagination itself is real.

If I were to rewrite Decartes’ Cogito, I would leave “I” and “think” out of it and just say something like “everything can be an illusion of conscious experience except conscious experience itself”. From there, I might derive “Therefore there can be no escape from conscious experience except into another conscious experience.”. After all, if we say that we experience unconsciousness, we cannot have been completely unconscious. If we were, then we can only infer such a non-existent experience as an inference when we return to consciousness.

To sum up:

  • Everything – including ourselves, God, matter, space, time, even mathematics can be “imaginary”.
  • Imagination cannot be imaginary.
  • Imagination can potentially exist beyond ourselves, God, reality, etc.
  • Nothing can be shown to be beyond imagination in a way that could not also be imaginary.

On 0.999… being equal to 1

June 18, 2020 1 comment

We can revise our understanding of numbers such that each number is not a noun but a verb. The numerical value comes not from the digitization, which is only a snapshot representation, but from the act of counting. In other words, quantitative value may ultimately require a direction of flow. In this case, the “…” refers to a positive direction of flow that is unbounded so that it must be considered identical to the value that it reaches by its own definition.

All numbers are parts of a continuum and therefore always ‘almost’ the previous and successor numbers just as orange is defined as the color between almost red and almost yellow.
One interesting possibility from making this fundamental shift is that zero could be understood as an imaginary number between two real numbers “-0.000…1” and “0.000…1”.

Once we have that, we no longer need to see numbers as digital entities added on top of nothingness, but as diffraction bands breaking the continuity of a fluid spectrum of ‘everythingness’. Numbers do not connect to form wholes, they break wholes into parts. This has enormous consequences for our understanding of existence, consciousness, and AI.…

Our Universe of Nested Contrast and Criticality

April 4, 2020 Leave a comment

From my blog

Life is almost infinitely cruel and almost infinitely generous.
The night sky presents a view of the universe which is defined by two striking extremities. There is not merely dark and light, or yin and yang, but twinkling brilliance scattered across a pitiless black void. The stars are spread out in a way that presents another set of qualitative extremes – pattern and patternlessness.

The condition of being poised precisely between order and chaos is sometimes known as criticality. It is also, uncoincidentally, the way that brain activity looks to us from the outside. When we look at the world, the degree to which it makes sense is calibrated by our own sensitivity to patterns. That sensitivity, in turn, changes dynamically according to our physiological states and our psychological participation. We can look at the night sky we can see patterns that other people can see also, if they look at them in the same or similar way. Astrology is an example of practices that explore this shared criticality of perception and participation. To see constellations in the stars, and to see in their shapes reflections of your own shared experience and culture is not only the beginning of astrology and astronomy, it is the beginning of religion and science as collective activities around which civilization has been built.

All formal attempts at divination seem to exploit the criticality between discovery and invention. People use cards, coins, tea leaves, dice, etc as a way to access the general probability stream of the moment, and then to intentionally interrupt that stream and freeze it. It is a way of teasing uncoincidence out of coincidence.

When we look at the sky, do we choose to see a ‘bright blessed day’ and the ‘dark sacred night’, or do we prefer to see through such fanciful illusions to a starker, but possibly more accurate truth? Feeling and seeing have their own polarity in thinking and knowing. Using the concept of anthropcentrism, we can reframe the appearance of contrasting qualities as inevitable rather than miraculous. We can look at all dualities as simply the natural consequence of detection methods being employed by body systems. Hot and cold are sensations that signal some proximity to the upper and lower bounds of our body’s biochemical-thermodynamic range. As we acclimate to artificially controlled environments, our body adapts these signals to straddle a much narrower range of ‘comfort’. Even a single degree of deviation in temperature can become uncomfortable for one person, but comfortable to another, even as they live in the same house and relax on the same couch.

Should I try to tie these themes together, and sum them up in some kind of clear point, or is it better to let this stand in criticality? Are questions better than answers? Are meta-questions invitations to criticality or meta-criticalities?

Us, the Virus, and Multisense Metaphysics

April 3, 2020 Leave a comment

In my view, there are three distinct, contrasting layers of causality:

1. Subpersonal (mechanical, generic, repetitive, statistical, meaningless)

2. Personal (dualistic, intentional, autobiographical, semi-meaningful)

3. Transpersonal (transcendental, synchronistic, archetypal, super-meaningful)

For most individuals, I suspect that we are here primarily to participate in a personal experience.  This consists of a human lifetime which combines both elements that are tailor-made for us as conscious subjects, and elements that are arbitrary from a subjective perspective and are instead brought about statistically by relatively objective and inevitable conditions. We are the union of the intentional and the unintentional. One of the consequences of that union is that our ability to participate consciously tilts the balance toward the intentional, even if only in the fact that intention is conceivable. I think that playing this role of person necessarily requires us to act as a gatekeeper between the levels above and below our own personal range of experience. The person is like a transistor, modulating the flow of cause and effect between the subpersonal (bottom-up, unintentional) and transpersonal (top-down, super-intentional), as well as initiating their own unique causes on a personal and interpersonal level. We are choosing, little by little, whether to support broadly inclusive, sensible qualities of experience (what I call Significance) or to support less-significant, ‘lower’ agendas that are purely selfish and insignificant. We have the privilege to decide whether to emphasize the ‘better angels of our nature’, or to indulge in ego glorification, or to descend further into dehumanization (the subpersonal/impersonal).

In the context of my Multisense Realism metaphysics, I use the term significance in a formal, and somewhat neologistic way. The idea is that since the universe is made of conscious aesthetic (feelings, sensations, qualities) experiences rather than something like information or physical mechanisms (anesthetic forms, functions, numbers), there are some interpretations of physical law that need to be updated. If my view is on the right track, then what we understand through the Second Law of Thermodynamics is only addressing the lowest, subpersonal/impersonal layer of nature. When we run scientifically controlled experiments using tangible objects as instruments to exert and record tangible influences over other tangibly measurable phenomena, then by design we are going to exclude the personal and transpersonal layers of causality to a large extent. The very methods we are using to inspect nature are specifically suppressing the influence of higher consciousness in the service of science, however, without higher consciousness, what remains of science is, like the phenomena that are being studied, ultimately entropic and meaningless. The point of science is to assist higher consciousness, and where it fails to do that, it is a net loss for civilization. Optimizing financial profit is not a feature of higher consciousness, it is an agenda within personal and interpersonal consciousness.

With Multisense Realism I have attempted (in a somewhat lazy and half-assed way) to propose ideas for rehabilitating our worldview on a philosophical level with a model of nature in which mechanism, personal participation, and transpersonal phenomena are integrated as parts of a single ‘aesthetic’ spectrum. It now appears to be time to take a shot at applying this philosophical project more to real life, and perhaps specifically toward strategies related to coping with the ‘long emergency’ that humanity is currently entering.

What then might the MSR philosophy suggest that we can do personally during this time?

1. Be a good gatekeeper. It is our personal responsibility to negotiate between our body and emotional needs (subpersonal and intrapersonal levels of experience) and our higher guidance of interpersonal and transpersonal awareness (thinking, informing ourselves, intuition, empathy, inspiration, divinity). Being a good gatekeeper means being a good leader to your body and a good citizen to society and the cosmos. It means asserting the significance of higher agendas over lower ones, however, there is also a danger in allowing raw transpersonal impulses to fill us with false hopes, superstitions, myth and drama. Sanity is the mid-range between the overly autistic and overly artistic. The place in between is the best place for most of us to build our psychological house-of-bricks. The key to being a good gatekeeper, IMO is to get into the habit of addressing sensations and impulses, emotions and thoughts in an intelligent way: To sort out which experiences are caused by automatic mechanisms that can be ignored or adjusted, and which rise to the attention of our personal and participation. We should ask ourselves, how does sanity work? This becomes more important in a time of mass crisis and prolonged isolation.

2. I think that we are here because there are some things that can only be experienced directly from the perspective of being a particular, unique person. It is important that to ‘be yourself’ to a greater extent during these times and resist the pressure to degenerate into stereotypical roles and behaviors that fill the vacuum during a low-level crisis such as a war or pandemic. The virus event is forcing us to choose, with our actions, whether to dehumanize or rehumanize.

3. Understand and practice self-healing. This gets into some potentially dangerous speculation. I am not a qualified expert by any means, and I would never suggest that anyone ignore medical realities. What I offer here is an interpretation of the placebo effect which gives us mental license to intervene on our own behalf and potentially on behalf of others. I think that the ‘placebo’ interpretation of medically inert intervention is based on the mechanistic, sub-personal worldview described in the first paragraph. If my view is on the right track, this is a biased misinterpretation that effectively cuts off our access to half of the available resources for wellness and healing. Without getting too far into the weeds, I will just say that while we must collectively focus on mechanical, functional solutions to public health and social crises, we can also personally stretch our sensitivity into the transpersonal levels of intuition and synchronicity to discover new paths of healing and support. Again, ungated access to the transpersonal can and will by default lead us into magical thinking and superstition, so it’s important not to abandon our post with uncritical thinking. What I am suggesting is that what we think and feel are powerful, reality-altering influences, which we can also have power over to some degree.

Ok, now I’ll get into the weeds. Feel free to ignore the rest of this.

A more technical justification for how personal consciousness can alter subpersonal realities comes from the idea that ’emergent properties’ are a negentropic influence on physical phenomena. That is, conscious perception and attention have the effect of simplifying complex physical phenomena and consolidating fine-grained details. Even from a materialistic perspective, that is the function of consciousness – to winnow ‘sense data’ down into a manageable stream.

My thinking is that because the details being eliminated and summarized by perception are microphysical, they are skewed toward disorderly, entropic tendencies. The second law of thermodynamics applies to physics, but not to perception, and not to physics that is under the influence of intention.

When we look at a video screen, for example, we don’t see an ocean of photoelectric and biochemical effects, we see an orderly visible image, with legible words and sentences. We are using the sub-personal ocean of meaningless-but-tangible events as a medium through which higher level, less tangible perceptions and understandings can take place. Our participation is having an effect on the balance of entropy and negentropy as well as in the selection of which negentropic resolutions are emphasized. When we look at an optical illusion such as the duck-rabbit ambiguous image, we can, through our attention, choose whether to see the duck, the rabbit, or neither. (Negentropic resolution 1, Negentropic resolution 2, or unresolved Entropic state). We may be able to even create novel, proprietary perceptual gestalts (Negentropic resolution X).

What I am suggesting is that part of what is going on in the placebo effect is that when we participate in an intervention from higher levels of consciousness onto lower levels, we are changing the momentum of entropy and negentropy in our own experience, which includes our body. Just as the Safety Match meme illustrates how social distancing can interrupt the domino effect of the exponential spread of disease, so too can our conscious interventions interrupt or accelerate automatic body processes.

(image by Juan Delcan and Valentina Izaguirre)

We can see more and do more with our body than our body can without us. As spectacular and complex as the human body is, it is by itself, just programmed to grow, reproduce, and die. It is our personal consciousness, and its power to channel transpersonal genius into the world which makes the difference. All that we have to do is to channel wisely. We have to choose when and how to choose.

Dr. Neil Theise Interview

December 15, 2019 Leave a comment

Great Stuff from Dr. Theise and Sean Webb (The Walrus) Starting from about halfway through, I suggest that the low level randomness of the body is a symptom of greater penetration of consciousness into the physicalized vocabulary either in an absolute sense or relative sense or both, rather than a cause of emergence by something like entropy modulation. In the relative sense, I mean that it may be the case that on a slow enough and large enough scale, even the lowest levels of randomness take on life-like appearances, so that living organisms appear to have more low level randomness to us because we are alive and therefore more sensitive to our own class of ‘likeness’. I propose that like experiences have more access and more nuanced renderings of each other, so that any experiences of a sufficiently similar perceptual sampling rate will be experienced as ‘alive’, or more alive to each other than dissimilarly timescaled experiences.

I also think that the appearance of emergent symptoms in artificial systems need not be an indication of a rich, multi-sensory experience, i.e. that a simulation has begun for the bits or avatar collection of bits, but rather reflects the ‘autistic’ ghost-limb type residuation of the isolated band of intellectualized-game theoretic sense which has put the bit-nursing technology together in the first place. The bits aren’t having an experience, we are using matter as a resonator/reflector to conjure an image of one surface or bounded slice of the continuum of universal perception. Computers mirror an image of intelligence back to that intelligence (such as ours) but are not themselves hosting intelligence. By contrast, the brain is an image (our image shared by macro scale animal experiences) of sub-personal experience that is actually bridging the gap between personal and impersonal (astrophysical) scales of experience. Brain has computational properties but is not computing anything. A computer has low level experiential properties but those are not accumulating a higher order of experience via constitutive, many-to-one emergence. I think that all experiences are a top-down divergence riding on a bottom up pseudo-emergence, as well as a center-out/in expansion. In other words, we are part beast, part angel, and part unique/unprecedented person. The beast part is, in its own context part micro-beast (cell), part sub-person  or sub-self (impulses, urges, id), and part person (its ‘God’/superego/trans-subself…how the animal’s body is influenced by its unseen master…our personal will influences our body from the top down via voluntary control over efferent nervous impulses > muscle tissue).

As far as self-organization goes, I would add that while I think all phenomena are conscious experience in some sense and scale, the way that organization emerges or is implemented may not be visible to the experiences whose ‘body’/exterior facing rendering is being organized. It may not be strictly correct to say that unintelligent agents ‘self-organize’, or that the appearance of spontaneous organization is a symptom of the micro-intelligence of what is being organized. We may be observing a teleonomy based, ad hoc statistical organization rather than a teleologically based intent to organize. There may be teleology, but not on the same level as the body appearance of organization.

A nit picky thing, Dr. Theise was talking about mass emerging from fundamental energy, i.e. particles appearing randomly in the primordial quantum context. It seems to me that this connects to what he was saying about figure/ground switching in an ambiguous image (like this famous face-vase one:

Isn’t the difference between mass and energy a figure-ground relation based on frame of reference? So I’m thinking that while from any given perspective/perceptual frame massive particles appear and disappear in a given local scope of perception, those events are reflections of overlap between one part of the scope and another which are appearing and disappearing…freckles of self-impermeability…a sense of self-spatiotemporalizing insensitivities which serve to spatialize and temporalize (objectify and subjectify) the sense of tangibility from tactile sense qualia. Maybe that was sort of implied though.

In the second half, the conversation goes into a direction that really meshes perfectly with what I suggest in MSR:


The main difference is that I’m trying to replace all references to emergence of one level of consciousness from many agents on another level to a model of a kind of parallel divergence into different levels of unity and “unit-y” (disunity). This is not to say that I don’t believe our bodies evolved from biology, or that biology didn’t evolve from chemistry in a sense, but that since I think that the universe is primarily driven by the teleological saturation/signficance-seeking nature of consciousness into richer and richer subjectivity (sensation > perception > consciousness ‘phorologies‘*), the evolution of tangible objects and structures (physical > chemical > biological morphologies) is only an unintended/teleonomical consequence of the separation of otherwise united experience-lines. The ants are causing the ant hill, but the ant hill may or may not be a symptom of ant hill-scale subjectivity. The ant is building the ant hill, but if the ant hill has a conscious experience associated with it, I would expect it to be as much biosphere consciousness from the top down as it is ant consciousness from the bottom up. Yes, at the bottom and the top of the stack (quantum and cosmological scales) there is a dissolving or transcending of the subject-object dualism, but again that appearance and disappearance of dualism is itself perspective-dependent. If I change my perspective, my frequency-scale of permeability-impermeability to the Totality of consciousness, then what I can see as duality and non-duality changes. In a psychologically contracted/focused state, I see diametrically opposed subject-object (phoric-morphic) duality. In a deep trance, psychedelic state, etc, “I” don’t exist except as a metaphor for a particular expression/diffraction of human archetype. Under general anesthetic “I” don’t exist except as a particular sequence of genetic semaphores repeating within a community of cells.


My suspicion is that the boundaries of any conscious experience will be rendered as being driven by quasi-random (bottom facing coincidence) or quasi-fateful (top facing synchronicities). The random/fated appearance is just our own scope’s bias, its ‘red shift’ toward the bottom of its stack or its blue-violet shift toward the top of the stack. In terms of causality, within any given experience, it is the bottom end of the stack that can be controlled by tangible means, technology and instruments which extend the exterior, body-world facing senses of touch-move while the top end of the stack controls us by intangible means…serendipities and synchronicities which open our intuitive sense modalities to be ‘touched’ and ‘moved’ by the transcendent ‘spirit’ world. There is a meta thing I’m doing there also in contrasting the literal and metaphorical sense of touch and move (see diagram above…metaphorical = high end of the stack, ‘semaphorical’ = low end of the stack).


*phorologies = neologism for aesthetic elaborations of direct feeling and sensation, as diametrically opposed to ‘morphologies’, which would be morphological-topological renderings of indirect feeling/sensation.

Top = Transpersonal = Metaphoric
Center = Personal = Phoric
Bottom = Subpersonal = Semaphoric

Top = Cosmological scale spacetime = Metamorphic
Center = Meso-scale objects & subjects = Morphic-Phoric
Bottom = Quantum-scale particle-wave = Semaphoric

Commentary on The Ouroboros Code

October 17, 2019 4 comments

The Ouroboros Code

Reality’s Digital Alchemy Self-Simulation
Bridging Science and Spirituality


I just finished reading the new book by my friend Antonin Tuynman called The Ouroboros Code. In addition to being a great read, the book devotes an entire chapter to Multisense Realism (Exciting!). I highly recommend the book, as it really covers the issue of consciousness in its current 2019 state while avoiding the pitfalls of so many other books. Tuynman explores the most interesting frontiers of consciousness via philosophy, neuroscience, and information theory to arrive at a thesis that is surprisingly similar to my own. I really enjoy both his style of writing and his thorough, yet concise approach and look forward to his future publications.

I will leave the real reviewing of the book to others, but suffice it to say, anyone who is interested in philosophy of mind, AI, theoretical physics, the brain, alchemy, and the metaphysics of the apocalypse will certainly be satisfied. On the vast majority of points that are covered in the book, I find myself in solid agreement, particularly with his stance on “free will” as part of the ground of existence rather than an illusion. What I wanted to do here is to lay out the few points on which our views seem to diverge, or where I have had some additional ideas.
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