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The Logic of Procedural Maturation From Dualism to Monism By Finn, the modern druid I. Introduction: The Human as Local God The
druidic maxim “Everyone is God
in their space” names a procedural fact, not
a moral or mystical speculation. It means that every identifiable emergent —
whether atom, amoeba, mammal, or human — functions as a local instantiation
of the Universal Emergence Procedure, the one self-executing system
that converts randomness into coherence. Each emergent, as identifiable
reality, constitutes a self-logic bounded domain, a local momentary quantum of
the universal creative algorithm. In Finn’s natural language, each emergent is
the Procedure acting in and as its space Yet
humans, like all adaptive organisms, are born into a chaotic,
unpredictable field — a sea of random contacts. To survive, they must
progressively learn how to read, constrain, and respond to those contacts.
Survival therefore depends on procedural maturation: the
internalisation of the universal constraint logic that governs coherence at
every scale. The path from birth to maturity, from dependence to autonomy,
repeats the ontological logic of the cosmos itself: chaos → boundedness
→ self-regulation → self-organisation → freedom to be. This
procedural trajectory manifests cognitively as the historical and
psychological movement from dualism to monism — from externally
imposed regulation to internally sustained coherence. II. Ontological Premise: Procedure as Universal
Constraint Logic Under Procedure
Monism, existence is not substance but process — or more precisely, procedure:
a sequence of operations that turns randomness into order. The Universal Emergece Procedure acts as an omni-generative set of
constraints (the “laws of nature”) that bind energy quanta into real identifiable
form-aggregates. Every
identifiable entity thus emerges as a local iteration of the same
Procedure: a self-enclosing, self-adjusting system maintaining coherence
through contact with other such systems. The Universal and the local procedure
are not two realities but two scales of one operation. To say “Everyone is God in their
space” is to
recognise that the universal act of world-making occurs through each bounded
participant. Maturation,
in this sense, is the progressive recognition and enactment of one’s
procedural autonomy: the transition from being governed to governing
according to the same underlying logic. III. The Condition of Emergent Ignorance At birth,
every emergent is (locally) procedurally ignorant. A human infant, like an
immature animal, enters a world it cannot yet map or regulate. Its existence
is a torrent of unpredictable stimuli, ‘others’, and its initial procedure is
reflexive, not reflective. To prevent annihilation by chaos, external
constraint must be imposed — by parent, tribe, or culture. Thus, dualism,
sensing ‘otherness’, is not originally a metaphysical error but a survival
adaptation. The organism learns to divide the field into opposites:
safe/dangerous, pleasure/pain, friend/enemy. These binary mappings form the
first crude interface between the emergent and the world. Dualism is
cognitive scaffolding, a heuristic simplification that allows the immature
system to orient itself amid overwhelming complexity. Just as a
seedling requires a trellis, so the immature mind requires a moral,
religious, or ideological framework that limits its possible moves. The world
becomes interpretable through authority: parent, priest, leader, or law. The
self is not yet self-governing; it must be externally steered. IV. Dualism as Cognitive Prosthesis Dualism divides
the world to create stability. Its moral, theological, and political forms —
the opposition of soul and body, “good” and “bad”, sacred and profane, God
and man — all serve to regulate behaviour through externally
sanctioned difference. ·
In the religious dualism of early human
culture, divine command substitutes for internalised understanding. Sin,
guilt, and obedience become the instruments of social cohesion. ·
In political dualism, ruler and ruled
enact the same hierarchy; command mirrors
transcendence. ·
In psychological dualism, reason wars with
passion, ego with id, spirit with flesh. Each
version of dualism functions as an external governor on
procedural immaturity. It prevents premature collapse by enforcing boundaries
until the emergent system can do so for itself. The price
is dependence: the dualist self lives under
supervision. Its gods, laws, and ideologies are prosthetic regulators that
compensate for unmastered internal complexity. Dualism therefore
characterises both the child and the childhood of civilisation. V. Maturation: Internalising Constraint Logic Like the
blind man, through repeated random (walk) contact with the unpredictable, the
emergent gradually learns pattern. Feedback generates refinement; error
generates adaptation. What was once externally imposed becomes internally
enacted. The authority once projected outward is recognised as the emergent’s own procedural capacity. This
transition — from external law to internal logic — defines maturation
in both biological and cultural terms. 1. Psychological Example A child
obeys because a parent commands. An adult acts
responsibly not because of external threat but because the logic of survival
has been internalised. The moral law becomes procedural: “I do this because
it coheres.” 2. Historical Example Ancient
societies required revelation, kingship, and priesthood to maintain order.
Modern scientific societies, having internalised natural law through
understanding, self-regulate via knowledge, not divine command. Where
dualism said “Thou shalt not,” monism says “It is
so, therefore act accordingly.” 3. Quantum Analogy A quantum
remains indeterminate until bounded; measurement collapses its wave into
identity. Similarly, a mind becomes real — a functioning identity — only when
it internalises its own bounding constraints. To mature is to become self-measured. VI. Monism as Procedural Adulthood When the
constraint logic is fully internalised, the emergent recognises itself as self-governing
node within the Universal Procedure. Dualism dissolves because its
function is fulfilled. Monism, then,
is not a belief but a procedural state: ·
The self no longer posits a transcendent ruler because
it acts by the same universal law that once ruled it. ·
The world is no longer divided into sacred and
profane because all contact is recognised as procedural exchange within one
system. ·
Ethics becomes procedural coherence: the capacity
to maintain one’s local system in adaptive relation to all others. In Finn’s
druidic shorthand: “The
child prays to God above. To act as
God
in one’s space is to
have completed the internalisation of the universal creative logic. VII. The Law of Procedural Maturation This
logic can be formalised as a natural law within Procedure Monism: 1. All emergents begin in chaos. 2. To
survive, the emergent requires external constraint. 3. Through
contact and repetition, constraint is internalised. 4. When
internal constraint suffices, external authority dissolves. 5. Monism is
the operational mode of procedural maturity. In short: Dualism educates through obedience. VIII. Consequences
for Human Civilisation 1. Historical Cycles Human culture oscillates between these two
procedural states. ·
Dualist epochs stabilise civilisation through
hierarchical order — the Age of Command. ·
Monist epochs dissolve hierarchy through insight
and innovation — the Age of Comprehension. The Reformation, the Enlightenment, and the
scientific revolutions all mark partial internalisations of what had once
been divine command. The future evolution of humanity depends on completing
this transition: from theocratic or ideological dependence to procedural
autonomy. 2. Education Education, viewed procedurally, is the deliberate
internalisation of universal constraint logic. Its goal is not obedience but
comprehension: to enable each emergent to act as God in its space,
maintaining coherence without external supervision. 3. Ethics Procedural ethics replaces moralism. Goodness is
no longer defined by obedience to transcendent law but by the coherence of
interaction within the universal field. “Good” acts are those that sustain
contact without collapse — that generate information, not entropy. 4. Politics Mature monist societies will be networked rather
than hierarchical, transparent rather than dogmatic. Governance becomes
distributed cognition — the Universal Emergence Procedure self-organising
through its human nodes. IX. Comparative Illustration
Each dualist
system represents a necessary childhood of thought. Each monist system
represents the emergence of procedural adulthood. X. The Final Insight: The End of Transcendence Dualism,
as the druid Finn observes, is the cognitive nursery of consciousness. It
trains local survival. But the price of remaining in that nursery is
permanent immaturity— a species addicted to external regulation, authority,
and redemption myths. The
maturation of humanity will coincide with the death of transcendence —
not as nihilism, but as natural completion of the learning process. When the
Universal Procedure becomes conscious of itself in each emergent, there is no
longer a “beyond.” Nature is sufficient. In this
light, Original Goodness is not moral sentiment but ontological fact:
the Universe, as Emergence Procedure, always generates coherence from chaos. “Bad”
is procedural failure, not cosmic principle. Thus, to mature is to
participate knowingly in that creative logic. XI. Conclusion: The Druidic Law of Self-Governance The logic
of maturation is universal and recursive. Every emergent — child, species,
civilisation — moves from external to internal regulation, from dualistic
dependence to monistic self-realisation. The druid Finn’s aphorism
encapsulates this evolution: “Everyone is God in their
space.” Dualism,
then, is the mind-set of survival under supervision; Humanity’s
future depends on completing this procedural metamorphosis: Finn’s
Codicil The
immature divide the world to survive. |