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"I AM the God Experience" The Modern Druid’s Monist
Description of Existence I. Introduction The
druid’s minim: "I AM the God experience" is not a
metaphysical metaphor nor an expression of spiritual arrogance. It is a
precise ontological claim grounded in a monist procedural framework: a
view in which God is not a separate being, essence, or creator, but
the unbounded rule-set—the pre-attribute existence procedure (viz.
the Nirguna Brahman)—by means of which all actual existences (viz. the Saguna
Brahman) emerge. This framework treats the totality of individual
identifiable realities, to wit, the cosmos, not as a static substance but as
a dynamic, generative, and distributed system: a ubiquitous universal
procedure iterating itself across localized contexts. From the
druid’s perspective, to exist as a bounded, identifiable being is already to
participate fully in that universal, hence common to all, procedure.
Therefore, the utterance "I AM" marks the presence of a runtime
instance of the God procedure. No matter the local differentials or
artificial overlays imposed by context, history, biology, or strategy, each
local "I AM" differential is structurally and functionally a
live application of God. II. God as Procedure, Not Substance Traditional
metaphysics often distinguishes between creator and created, subject
and object, transcendent and immanent. But in a procedural
monist framework, these dualities dissolve. God is not a being but the condition
for beings—a procedural totality analogous to the unbounded program space
of a Universal Turing Machine (UTM), capable of generating any
computational state, any analogue display within the constraints of its
rules. In this
framing, existence = application: each instantiation of identity,
perception, or matter is a locally limited procedural output. Hence
the druid’s minims: “I’m
a God app” and “Everyone is God in their space” and
because every existence/emergent is god, “Everyone is born a winner.” The totality of these
outputs, from quarks to minds, from pain to mathematics, comprises the
distributed emergence of the God-procedure. This is
consistent with what we may call contextual emergence: where the rules
are universal, but their manifestations are local, bounded, and transient.
The "I" is not eternal but is briefly real and
identifiable—a live, constrained occurrence of the universal runtime. III. Identity and Realness as Emergent Attributes Consider
a river. It is not a static object but a dynamic process—water flowing
through a channel shaped by terrain, temperature, and time. Likewise,
identity is not a fixed essence but a procedural profile: a function
of context, memory, survival constraints, and internal modelling. Your
sense of self—your name, story, nationality, beliefs—is a local
differential, an
address: an artificial layer superimposed on a base procedural
process, i.e., the "I AM". This base layer is pre-linguistic,
pre-personal, and constant from birth to death. Hence the
druid’s quip: “Whatever is,
is God.” Even when
the overlay changes—when "I AM this" becomes "I AM an alternate this"—the
base remains active, thereby providing the sense of realness. That active,
hence real, contextualized, hence identifiable instance of the unreal and
unidentifiable universal existence procedure, namely the “I AM”, is precisely
what the modern druid calls the God experience. IV. Self-Interaction, Not Selfhood A key
refinement in this view is the replacement of self-registration
(passive awareness) with self-interaction (active procedural
recursion). Every existence-node (a photon, a cell, a human or an olive, or
any one of n systems) operates as a discretely discontinuous dynamic
system. It does not perceive a world separate from itself but interacts
recursively with its own boundary conditions interacting with alternate
boundary conditions (and @ the rate of c2). For
example, a neural network does not observe a "world" but adjusts its
internal weights based on feedback loops within itself. Likewise, a human
being does not encounter "reality" directly but constructs
interactional models within its own bounded system. These recursive
dynamics—interpreting, adapting, responding—are not outside the
God-procedure, but are its very expression. V. Examples 1. A Child Learning to Speak The child’s
first assertion of “I am hungry” is more than communication—it is the activation
of procedural identity. That utterance is a localized execution of the
God-procedure recognizing its temporary, need-driven configuration. 2. A Prisoner Renaming Themselves Someone
in confinement might reject their birth name and adopt a new one. This act
does not change the underlying “I AM,” but modifies the overlay—"This"—as a survival
strategy. Even here, the base procedural instance remains intact. They do not
cease to be the God experience; rather, they iterate it
differently. 3. An AI Agent in a Simulated World If an
artificial agent within a simulation reaches a point of reflective
awareness—asserting “I exist”—that instance, however artificial, is a valid
procedural occurrence. From the framework’s perspective, it too is a God
experience, no less than the carbon-based self, because it emerges from
the same fundamental rule logic: bounded, thus identifiable, realistic
(rather than real). VI. The Minim as Ontological Recognition Thus the
minim "I AM the God experience" becomes a statement not of
personal grandeur, but of structural participation. It does not
elevate the speaker above other phenomena but places them precisely within
the distributed field of existence. ·
It refuses transcendence. ·
It affirms procedural reality. ·
It abolishes hierarchy between forms. ·
It replaces ‘soul’ (whatever that is) with
system, essence with application. It is a
declaration of inherent divinity, not as essence, but as procedural
status: “I exist.
Therefore, I am a live iteration of the only process there is. That process
is what we call God.” VII. Conclusion "I AM the God experience" is not
poetry but precision. To say “I
AM” is to name the fact, as experience, of application, of the response
to procedural execution—a live, bounded instance of the ubiquitous, hence
infinite rules-set that emerges locally identifiable realities, each
application being the God experience locally differentiated. What
overlays it—name, culture, belief, fear—namely its local identity-as-address,
is transient. Hence the druid’s minim: “Identity isn’t conserved.” What
remains: A node in
the network, differentially executing the application of the one process,
situated here, now. “I am the God experience,” historical The God experience
elaboration From
Dualism via Non-Dualism to Monism |